









f 
! 


UInTITED states of AMEPvICA. ^ 







CHURCH DISCIPLINE, 



IN TWO PAETS, 



FORMATIYE & COERECTIVE; 



IN WHICH IS DEVELOPED 



THE TRUE PHILOSOPHY OE EELIGIODS IDUCATION. 



"A Christian is the highest style of man." 
" He that winneth souls is wise." 

" It must needs be that offences come." 
"By mercy and truth, iniquity is purged." 



By key. ELEAZER'^SAYAGE, 

EOCHESTER, N. Y. 



SECOND THOUSAND. 



SHELDOK & COMPANY, NEW TOEK. 

GOULD & LINCOLN, BOSTON ; G. S. BLANCHARD, CINCINNATI ; 

CHURCH & GOODMAN, CHICAGO. 

1863. 






^f^5^ 



Entered, according to Act of Congress, in the year of our Lord, 
1863, 

By ELEAZER SAVAGE, 

in the Clerk's Office of the District Court of the United States, for 
the Northern District of New York. 



Z3 Ai 



/ 



STKAM PRESS OF A. STRONG & CO, 



J. LENNOX, STEKEOTYPER. 



1 



PKEFAOE. 



Two editions of Four Thousand copies of "The Manual of 
Chtjech Discipline," upon "offences" and their treatment — 
which now constitutes the Second Paet of this work — have been 
published and sold. A re-publication of that work, is now called 
for, alike by the wants of the Churches, and the wishes of tJiose 
best acquainted with its merits. 

It has been thought best to enlarge the work, by prefixing a 
Paet upon Formative Chuech Discipline; a subject truly 7?r5^, 
both in the order of nature, and importance ; and were Forma- 
tive Church Discipline, closely studied, and well understood in its 
intrinsic nature and vast importance ; and vigorously carried for- 
ward in the Churches, we fully believe, that there would be far 
fewer offences occurring ; and so far less Corrective Church Disci- 
pline, required. The First Part of this work will be of great value 
to all classes of Eeligious Teachers ; as clearly showing them the 
nature of the work they have in hand, in forming men to the truQ 
Christian Character, by the culture of depraved mind, with in- 
spired truth. And as showing, also, that it is the intelligent, 
earnest, laborious, prayerful Teacher, alone, that succeeds in his 
work ; and attains unto " the honor that comes from G-od only." 
Such success and such honor were reward enough, for doing the 
highest work of human hands, in the best possible manner. 

And, if this little Yolume shall shed any such new light upon 
the subject of Eeligious Teaching, as shall induce and ensure the 
greater eflSciency of Teachers, through their own thorough per- 
sonal culture, its very highest end will have been gained. 

The Second Part of this work, will be found, we think, by all 
Church Members, to contain instructions of vital interest to them. 
For certainly, the peace of the Church of Christ, as flowing from 
her pm-ity ; and as opposed to " bitter envying and strife ; to wars 
and fightings,'-' is manifestly a paramount interest. And yet, 
what spiritual intes-est beside, is so greatly exposed and so fre- 
quently assailed, as the peace of the Christian brotherhood? 
There are a thousand /orms of "offence" to disturb it; and twice 
as many/orwis of treating those offences, which disturb it moi'e. 



IV. 



PREFACE. 



It is a matter of most serious question, whether the difficulties of 
the Church do not arise more, by nine-tenths, from the wrong 
manner of treating offences, than from the offences themselves. 

Ani there are two very obvious reasons of this fact. One is, 
disciplinary measures, as they exist, are more frequently the off- 
spring of passion, than principle. Passion fixes its own end; 
which is to punish, instead of restore. It makes its own law, in- 
stead of leading to the inspired one, made and provided for the case. 
And passion thus legislates, and executes, and works mischief be- 
cause it has never been subdued to the obedience of Christ, by the 
application of revealed light to the understanding and heart, by 
the Holy Spirit. Another reason is, there has been almost no- 
thing iDritten on the subject of Chm'ch Discipline, to scripturally 
instruct Church members, as to the different kinds of offenceo, by 
which they and the cause may be injured ; and the proper meth' 
ods of treating them. 

It has appeared to the writer, that no interest, so great as the 
peace of the Church ; that no interest, so much exposed as this, 
both by offences and their improper treatment, has been so much 
overlooked and left so unprovided for, by the appointed feeders 
of the sheep and lambs. We have volume upon volume, treating^ 
upon well nigh every doctrine and duty of revealed religion be- 
sides; but how little have we written upon this subject. 

In the Second Part of this work we have attempted the 
classification of offences, and the specification of the rule 
for the treatment of each class. Each class has its distinctive 
feature and its absolute rule. Such exceptions to the classification 
as would naturally arise, are noticed, accurately defined, and pro- 
vided for. Still, defects, and even errors, will doubtless be de- 
tected. It were no easy task, perhaps an impracticable one, 
amidst offences of an endless variety of type, to do more than to 
deal in a few general principles and rules. And then we have 
studied simplicity and brevity, in strict imitation of the Master 
and his inspired servants, on this subject ; that the mind might 
not be greatly burdened with many things ; but deeply impressed 
with a few, which should serve to hold it amidst the greatest prov- 
ocations and the sharpest trials, to the certain exercise of brotherly 
love; to the accurate estimate of wrongs ; to the careful consider- 
ation of evidence ; to the due respect for inspired law ; and to the 
truest regard for the honor of God. 



CONTENTS or PART I. 



CHAPTER I. 
INTllODUOTION. 

PAGB. 

Sec. 1. — Discipline ; meaning of the term. Education. Dis- 
cipline of schools and armies. Discipline strictly Forma- 
tive. Still, a Corrective discipline, 13 

Sec. 2. — Formative Ohm-ch Discipline ; what ? Christian Ed- 
ucation, Christian character. Principles. Christian Prin- 
ciples. To understand these definitions well, acquaintance 
with Man and Bible necessary. All classes of Eeligious 
Teachers invited to close study. Plan of treating the sub- 
ject; Formative Subject, Formative Instrument, Formative 
Product, Formative Agents and Measures,. 16 



CHAPTER II. 

THE FORMATIVE SUBJECT. 

Sec. 1. — Man ; his Natural Constituents ; understanding, heart, 
will, and executive powers. Office-work of the mental and 
bodily powers ; thought, affection, volition, execution. Or- 
der of mental and bodily action, ., 18 

Sec. 2. — Man : his Moral States ; primal, fallen, and renewed. 
Religion. Essence of religion, the obedience of man's 
powers to the Bible. Office-work of the mental faculties 
in relation to the Bible, 23 

CHAPTER III. 

THE FORMATIVE INSTRUMENT. 

Sec. 1.— The Bible ; its office-work, presentation of inspired 
truth to the mind. Statements for investigation; objects 
for affection; rules and motives for choice, Bibk meets 

1* 



VI. CONTENTS. 

PA08. 

the whole natural and moral demand of mind. Presents 
truth in just proportion, ensuring the proper balance of 

the mind and stability of character, 25 

Sec. 2. — Forms of presenting truth to the mind. Eeading. 
■ Teaching. Both in the Divine plan. Office-work of 
Teaching in relation to the truth and mind, both, 28 



CHAPTER IV. 

THE FOEMATIYE PEODUCT. 

Sec. ] . — Christian Character : legitimate product of religious 
education ; made up of principles and practices. Princi- 
ples internal, and belong to the mind. Practices external, 
and belong to the life, 30 

Sec. 2. — Principles ; what essential to them ? idea, perception, 
affection, practice, 31 

Sec. 3. — Constituents of Christian principle; idea, inspired, 
perceived, loved, practiced. Christian Character. Way 
formed, _ 34 

Sec. 4. — Character of Christ, an illustration of Christian Char- 
acter. His character pure and perfect ; existed in the 
form of principle and practice ; lay in the idea, the percep- 
tion, the affection, and the act. All the Moral Attributes 
lay in Him, in these forms. Christian character, the 
same in attribute and essence, 36 

Sec. 5. — Other Sacred Characters for further illustration. 
Moses, Abraham, David, Daniel, Paul, and others. Their 
Characters the same in natural attributes and moral fea- 
tures. Holinesss, justice, truth, benevolence, faith, re- 
pentance, were theirs by the perception, love and practice 
of each of these ideas _ 38 

Sec. 6. — Two counter examples : one of covetousness, the oth- 
er of benevolence, showing that all character is formed by 
the same natural action of the faculties, whatever its mor- 
al type in view of the idea and the heart, 40 

Sec. 7. — The Chi-istian Warfare; involving imperfection. 



CONTENTS. Vll. 

as an obstacle in Formative work. Explanation of the 
case. Case illustrated by looking at Man in Seven 
Aspects. Native State; perfect obedience to law; full 
harmony with God. Fallen State. Sinfulness. "Carnal 
mind." "Flesh." "Old Man." Eenewed State. New 
birth. "New Man." Spiritual relish. Christian man ; 
his constituents and warfare. " Old Man" and " New 
Man." "Flesh and spirit." Antagonism. Foundation 
for wrong and right actions. Mystery solved. Christian 
Man; his hindrances and helps. World and devil hin- 
di-ances; act on old man. Word and Spirit, helps; act 
on new man. Three against three. Duties in the case. 
Eesults; weakening of evil and strengthening of good; 
entire consecration — what? perfection — what? and when 
attained? , 42 

Sec, 8. — Christian Inconstancy, another obstacle in Formative 
work ; its educational cause. Not thoroughly educated — 
not formed to fixed religious habits. Habit— what ? How 
formed? Strong as iron. Holds trained child. Held 
Queen Esther — Jerusalem converts — Paul. Multitudes, 
inconstant, unreliable — never formed and fixed in mental 
and practical habits. True Christian Character, an intelli- 
gent, earnest, reliable, useful, estimable Character ; the 
fruit of being long accustomed to Scriptural thought, feel- 
ing, purpose, and action, « 66 



CHAPTER y. 

FOEMATIYE AGENTS AND MEASTJEES. 

Sbc. 1. — Formative Agents and Measures; who, the Agents? 
Holy Spirit. Man himself. Strictly, Christian Ministers 
— Christian Parents — All Christians — All Religious Teach- 
ers. What, the Measures? All the forms of religious 
teaching. All valuable as successful in producing Chris- 
tian character. Considered in the gi'ounds of success and 
causes of failure, 79 

Sao. 2. — Social Religion. Passages teaching Social Eeligious 
Duty. The sum of them. Primitive Churches, real 



Vlll. CONTENTS. 

FAOBi 

schools of Christ. Members, real learners. Obligations 
of Social Eeligion. TieAV conflicts sharply with the non- 
membership com-se of some; and the non-improvement 
com-se of others. Improvement, the natm-al order of the 
Church as the School 85 

Sec. 3. — Eeligious instruction to the Young. Passages re- 
quiring and giving instruction to the young. The Scrip- 
ture Law to teach the young, the basis of Sabbath School 
and Bible Class instruction. Sabbath Schools and Bible 
Classes stand side by side, with Public instruction and 
Social edification, _ 89 

Sec. 4. — On the true grounds of success in Formative work. 
Take Ministers to illustrate grounds of success, in case of 
all other teachers. Success supposes an effort to gain an 
object. In this case, the Christian character. Success de- 
pends upon adaptation to meet the demands of mind. Gen- 
eral adaptation respects talent, piety, culture. Special 
adaptation respects present spiritual qualifications, as to 
exact thought, deep feeling, and personal submission to 
God ; or high spirituality. And the power of good speak- 



93 



Sec. 5. — On common causes of failure in Formative work. 
Want of high spirituality. "Want of knowledge of the 
mind — of its demand for light and interest in due propor- 
tion, in order to true mental balance, and stability of charac- 
ter. Intellectual and emotional extremes of address, equal- 
ly failures. Want of proportionate presentation of doctrin- 
al and practical truth. Mind demands the whole truth, 
as truth the whole mind. Failure may arise from want of 
perseverance in finishing work begun. Teacher should 
hold pupil until religious habits are established, ?^4 

Sec. 6. — On a Special Cause of failure ; wrong division of min- 
isterial time and labor. True division; preaching one 
sermon on Sabbath ; holding Bible Class ; conducting so- 
cial meeting: and studying and visiting in the week. 
Reasons : too much public preaching — exhaustive — ^weari- 
some — task-work — no privilege to preacher or hearer. 
Too little "preaching from house to house'' — richest ad- 
vantages thus sacrificed. Pastor may thus become the 



CONTENTS. IX 

PAGB. 

Teacher of Bible Class. Best plan. Pragraphic. Pastor 
thus fitted and committed to best conduct of the Social 
Meeting. These three Sabbath exercises bettor than more, 
or less, or other, _ 109 

Seo. 7. — Special Address to S. S. Teachers, as Formative Agents, 
Things common, and things peculiar in your work. Study- 
Mind, and individual minds of class, narrowly. Study 
yourselves — your qualifications to meet the various, ment- 
al demand of your class upon you. Their minds demand 
thought. Then, must have it — then, must get it — study. 
Mr. Johnson. Miss Rose. Minds demand something to 
interest them. Then must yourself be interested. Must 
feel, if have them feel. "Way to get feeling. High, spirit- 
ual self-culture, the secret and guaramtee of success, 126 

Sec. 8. — On Special Eevival Efforts, as Formative Measures. 
Differently viewed. "What is a Eevival ? What, declen- 
sion? Eevival, individual. Eevivals and Eevival Efforts 
have existed from the beginning, because, declensions 
have always occurred. The true, Special effort has nothing 
in it unusual, except increased interviews and activity. 
Church sometimes invited to labor by special intima- 
tions of Spirit and Providence. And sometimes, at once 
in the midst of Eevival, without much intimation. Spe- 
cial Eevival efforts seem least called for in Churches, re- 
garded as reliable and the best ; but these often formal, 
inefficient and unsuccessful. Such Special effort may bo 
conducted by Pastor and people, alone ; or by Pastor and 
people and Evangelist. First, best plan, if Pastor can per- 
form the extra labor. Both plans have succeeded well. 
The true, Special Effort is most called for in Churches, 
which place undue dependence on extra effort for spiritual 
life and increase; to teach them, that true, spiritual life is 
the life of every day — that the conversion of sinners is to 
be held as an ever-present object — that extra efforts, at 
best, are aids — that the work, done in the meetings they so 
much enjoy, is quite superficial, as proved by rapid declen- 
sions ; showing excitement in excess of conviction. Extra 
efforts should make men extra good — more reliable. The 
true style of work yields such result. Such result tests 
the value of an effort. The sum on Special Eevival Ef- 
orts. Conclusion, 138 



CONTENTS OF PART IL 



CHAPTER I. ] 

PAGB. 

Theme painful. Apology for treating it. Definitions. Classi- 
fication of " ofi"ences ;" minor, private, personal, public, 
and insufi'erable. General remarks, justifying the classifi- 
cation, 157 



CHAPTER II. 



4 



First class of offences : Minor. Levity, irritability, loquacity, 
forwardness, backwardness, littleness, smaller defects in 
sentiment and practice. Why properly considered of- 
fences. The reasons for forbearance. The rule of treat- 
ment. Cautionary rule. Exception to the rule of forbear- 
ance, — 163 



CHAPTER III. 

Second class of offences : Private. What ? Example. Eule of 
treatment. Eeason on which the rule is based. Conse- 
quences of neglecting it, .. -, 170 



CHAPTER ly. 

Third class of offences : Personal. What ? Three preparato- 
ry steps. Determine the amount of wrong. Ascertain 
the amount of evidence. See whether the offence would 
exclude, if persisted in, 175 

The 18th of Matthew contains the rule for personal offences. 
Explanation of it. Three steps of labor. First step in- 
cludes visitation, conviction, reproof, and secrecy. Cau- 



CONTENTS, Xi. 

PAGE. 

tion. Second step of labor. Business of this step, same 
nature as First ; includes same parts of service ; yisita- 
tion, conviction, reproof, advice; with corresponding man- 
ner, and same end. Second step of labor involves a trial. 
Idea of a trial of vast importance. The '• one or two"' are 
witnesses, advisors and brethren, in general. Hints to 
them. Witnesses before the Church, also. Third step of 
labor. Proper manner of taking it. Duty of Moderator 
in the case. Exclusion by unanimous vote, 177 

Course in case Church is divided. Counsellors. Ordinary 
Councils objectionable. Church, highest tribunal, 195 

Particular case of personal offence in 6th chapter of 1 Cor. A 
pecuniary difficulty. Sueing at the law forbidden. Eule, 
laid down for the treatment of the case. Agreement of 
this rule with that in the ISth chapter of Matthew. A 
case in which the rule cannot operate. What course then ?. 197- 

Exception made to the use of the rule in Matthew 18th, where 
the personal offence is notorious. The exception ground- 
less. Eeasons, 201 



CHAPTER Y. 

Fourth Class of offences : Public. Distinction between pub- 
lic personal offences, and public offences. Examples, 205 

Cases of public offence in the Epistles, with their methods of 
treatment. Case in Eom. 16. Heresy. Its rule of treat- 
ment, 207 

Number of cases of public offence in 5th chapter of 1 Cor. 
Fornication. Covetousness. Bailing, Drunkenness. Ex- 
tortion. When railing and ^extortion are personal of- 
fences, and when, public. Eule of treatment prescribed 
for these cases, 209 

Case of public offence in the 3d chapter of 2d Thess. Indo- 
lence ; and meddling with the affairs of others. Eule of 
treatment, prescribed for the case, . 217 

Church Covenant, a beautiful summary of Christian duty. 
Covenant-breaking, a general name for various public of- 



Xii. CONTENTS. 

PAOS. 

fences. Neglect of duties arising from Churcli relation. 
Offence with the Church and non-submission to majority. 
Leaving place at the Table of the Lord because somo 
member has injured us. Reckless failures to meet con- 
tracts. Desecration of the Lord's day. Backbiting, etc... 219 

General rule for the treatment of public offences. Its import 
Its harmony with the particular rules, appended to the 
particular cases of public offence in the Epistles. Eule 
cannot operate if the offender be absent. Course of the 
Church in such case. Course if he refuse to appear before 

the Church, 228 

Public confessions,..- 232 

Adaptation of rule in 18th of Matthew, for the correction of 
many public offences, _ 234 



CHAPTER YI. 

J'ifth class of offences : Insufferable. Cases of notorious and 
complicated wickedness. High civil offences and capital 
crimes. Forgery. Perjury. Grand larceny. Absconding 
in debt. Habitual licentiousness. Murder. Treason. 
Eule for such case. Exclude, , 236 

Objection in case of penitence. Objection considered, 238 



CONCLUDING EEMAEKS. 



Offences unavoidable. Each kind should be learned and re- 
membered in its distinctive feature and rule of treatment 
by every church member. The importance of the strictest, 
practical adherence to the laws of Discipline, and the 
spirit of those laws, beyond all estimation, 242 



CHURCH DISCIPLINE. 

PART FIRST. 

FORMATIVE CHURCH DISCIPLINE. 



CHAPTER I. 
Sec, 1. — ^Discipline ; meaning of the term. 

Church Discipline, in the common acceptation 
of the phrase, is "the right treatment of offend- 
ing members " The term, Discipline, however, 
has a much larger sense, namely : the right train- 
ing of all members ; that is, their formation to the 
true Christian character by religious education. 

The term is from Disco, a Latin word, which 
signifies to learn. And the term Disciple, is from 
the same root, and means a learner — a scholar ; 
one under tuition as well as correction. And 
hence, as the word Disciple, signifies a learner, so 
the term Discipline, learning, education. And 
hence, Church Discipline, in the strict sense, is 
rather Formative^ than reformative or corrective. 
2 13 



14 FORMATIVE CHtJRCH 

It is like the Discipline of Schools, where teach^^ 
ing the mass of the scholars is the main business, 
instead of chastising a few disobedient ones. Cor- 
rection in a school there may be, and usually is ; 
but it is the exception to the general rule. It is 
but a small part of the Teacher's proper business. 
If he use a ruler, as in olden times, to punish a 
boy's hand, it was not made for that ; but rather 
to line his paper, and improve his taste for order. 

So, the Discipline of an Army, is rather Forma- 
tive, than Corrective ; where instruction in military 
tactics, and drilling for effective service, is the 
great work, instead of arresting and punishing dis- 
orderly soldiers. 

And so, also, the Discipline proper of a Church, 
consists chiefly in the instruction and training of 
its members to high Christian attainments and 
usefulness, rather than in the correction of some 
few off'enders. 

Indeed, actual doings show this. How many 
meetings are held for instruction and devotion, in 
the course of a year ; how few for Corrective Dis- 
cipline, even in the strictest churches. 

So, inspired teachings. How many and how full 
are our own instructions upon those general duties, 
which are designed to form and to advance the 
membership to the highest order of Christian 
character; but, how few, comparatively, are the 



DISCIPLINE. 15 

scriptural directions in relation to offences and 
tlieir treatment. 

General facts^ also, bear strongly on tlie same 
point. While tlie many aim to be, and are, reli- 
able members, it is only the few that so fall into 
neglect and sin, as to require serious, formal Cor- 
rective Discipline. And, if we can suppose, or 
find a case, where a school, or an army, or a 
Church is so negligent, so disorderly, so demoral- 
ized, as to require that corrective discipline become 
the main business, we have one that is well nigh, 
or quite, on the verge of ruin. 

It is. quite true, as the Saviour has said, that 
" offences must needs come ; " and of course, must 
be corrected ; and so there is, unavoidably, such a 
thing as Corrective, or Reformative Church Disci- 
pline. 

And we believe another thing is quite equally 
true, that Christian Churches would find, compar- 
atively, little work to do, in the correction of 
offences, were Formative Discipline carried for- 
ward vigorously and thoroughly by them. The 
devoted Christian, like the busy boy, finds little 
time or taste for wrong doing. 

As Formative Discipline, then, is the main 
business of a church ; the rule, not the exception ; 
and as Corrective Discipline will be required, and 



16 FORMATIVE CHURCH 

must be employed, under certain circumstances, 
we do well to pause and inquire carefully into the 
intrinsic nature of both. 

Sec. 2. — Formative Church Discipline ; what? 
Plax of treating the subject. 

Formative Church Discipline is only another 
name for Religious Education. 

True religious education forms to the Christian 
character. 

The Christian Character is made up of Chris- 
tian principles and Christian practices. 

Principles, themselves, simply, consist in ideas, 
perceived by the understanding, and loved by the 
heart, which flow out in practice. 

And Christian principles consist in ideas, de- 
rived from the Scriptures, perceived by the under- 
standing, and loved by the heart, which yield 
Christian practice. 

Now, to understand these definitions of princi- 
ple, and of Christian principle, and Christian 
character, and the work of forming men to such 
principles and character, /i^Z^y ; — it may be neces- 
sary, in the first place, to acquaint ourselves with 
Man, who is the subject of the Christian charac- 
ter ; — with his constituents ; — with the faculties 



DISCIPLINE. 17 

of his mind, and tlieir office-wovh ; — witli his 
several moral conditions ; and with the Bible, 
God's appointed instrument for the reconstruction 
of his moral character. 

For, how can Religious Teachers, to whom this 
subject is addressed with especial force, cultivate 
soil skillfully and with success, with the constitu- 
ents of which they are unacquainted ? And with 
an instrument, which they do not understand in 
its wondrous adaptation to the proposed cultiire ? 

Let me, then, address myself to all classes of 
Religious Teachers ; Ministers of the Gospel — 
Christian Parents — Bible Class Instructors — Sab- 
bath School Teachers — Colporteurs, and, indeed, 
to all Christians ; and invite their closest attention 
to a few of the closest things, on the points of in- 
quiry, above enumerated. 

The true light needed, and the whole light to 
be desired, upon the Subject of Formative Church 
Discipline, may be elicited, perhaps, by consider- 
ing it, under the Four following Divisions : 

The Formative Subject; 
The Formative Instrument ; 
The Formative Product ; 
Formative Agents and Measures, 



2* 



OHAPTEE II. 

THE FORMATIVE SUBJECT. 
Sec. 1. — Man; his Natural Constituents; uif- 

DERSTANDINa, HEART, WILL, AND EXECUTIVE 
POWERS. 

Man is the true subject of Formative Church 
Discipline; as a few remarks npon the elements 
of his nature, and the facts of his case, will show. 

The four, graud Constituents of man, are his 
powers of thought^ affection^ volition^ and execu- 
tion. 

The powers of thought, affection, and volition 
belong to the Mind ; and are, the Understanding, 
the Heart, and the Will. 

These three faculties of the mind are founda- 
tions in it, for three different classes of mental 
acts ; namely, intellectual^ emotional^ and voli- 
tional acts. 

Tlie Understanding is the power of thought — 
of investigation ; the seat of all intellectual ope- 
rations. To this faculty belong perception, mem- 
18 



DISCIPLINE. 19 

ory, reasoning, judgment, conscience, wit, and 
imagination. Because, all these mental operations 
bear the common mark of thinhing — are so many 
forms of thought ; and are, therefore, referred to 
the ITnderstanding whose grand characteristic is 
thought. 

The Heart is the seat of all emotional exer- 
cises — the power of affection and passion. All 
the mental feelings^ whether pleasurable or pain- 
ful, belong to the heart ; as love and hatred, joy 
and sorrow, hope and fear, benevolence and sel- 
fishness, pride and humility, sympathy, gratitude, 
envy, anger, shame, &c. 

The Will is the seat of the volitions in relation 
to action ; the power of choosing or refusing a pro- 
posed course of action — of determining what one 
will, or will not, do. 

And the Body is the power of execution. The 
body does the bidding of the mind. The body is 
the servant ; the mind, the master. The body 
is the instrument ; the mind, the agent that 
wields it. 

Hence, it will be perceived, while it is the office- 
work of the Understanding to think ; and of the 
Heart to feel ; and of the Will to chose or decide 
upon practical courses, it is the office-work of the 
Body to execute the plans, and wishes, and pur- 
poses of the mind. 



20 



FORMATIVE CHURCH 



And hence, also, may be perceived, the order 
of this mental and corporeal action. The mind 
acts, legitimately, before the body. And, of the 
faculties of the mind, the understanding is the 
leading one ; because, vre always think of an 
object, before we desire it and resolve upon its 
attainment. The emigrant, for example, is seen, 
first, thinking of the new country to which his 
attention has been called. This is the work of the 
Understanding. And then, desiring to remove to 
that country. This is the work of the Heart. 
And next, determining to do so — the work of the 
Will. And last, he is seen, loalking^ talking^ pack- 
ing^ and using all needful, practical means and 
measures to execute the thought, the desire, and 
the purpose of the mind. 

So, the Convert to religion. First, as a sinner, 
under conviction, he thought of the service of 
God. Then, with his renewed heart, he desired 
to enter upon tiiat service. And next, with sub- 
dued will, he resolved to do so. And his full con- 
secration to the activities of relio-ious life, followed 
as the philosophical result of the aforesaid inner 
life and action. 

Such, then, is Max. Such, his constituents — 
such, the faculties of his mind and their office- 
work — such, the laws of mental and bodily action, 



DISCIPLINE. 21 

and sucli the things respecting man, wliicli the 
Christian Teacher should understand. And more, 
he should understand the moral condition of these 
powers of man, in his three, several states : pri- 
mal, fallen, and renewed, in order that he may 
labor, intelligently, m the great work of his re- 
formation. 

Sec. 2. — Man ; His Moral States ; primal, 

FALLEN, AND RENEWED. 

We proceed, therefore, from considering the 
natural constituents of man, to notice, briefly, his 
Moral conditions. 

1. IsisiYi^^ primal state vf2i'& one oi entire and per- 
fect obedience unto the great Law of his being — 
the First Commandment ; which required " Love 
to the Lord his God, with all his heart, and soul, 
and mind, and strength." 

We have, in this law, it wall be perceived, a 
aistinct recognition of the chief powers of man, 
already enumerated. " Mind," signifying the 
intellect, the understanding ; " Heart," the seat of 
the desires, the affections ; " Strength," physical 
strength, executive power ; and "aS'o?/^," life ; the 
principle of life ; animal life and mental life ; 
life, the basis af all mental and physical action." 



22 FORMATIVE CHURCH 

And thus, the Law is seen as made for man, 
and adapted to man ; and as spreading its claims 
over the whole surface of human capability. And, 
in the primal, Eden state, man's obedience to this 
Law, was perfect and entire ; entire^ as including 
all his powers ; and perfect^ as respects the condi- 
tion of these powers. 

2. ^isijih present^ fallen state is simply and pre- 
cisely, the opposite of his primal state ; that is, a 
state of e7itire and perfect disobedience. We now 
see him a transgressor of the law of his creation, 
in thought, affection, purpose, and life ; wrong in 
his estimates, disproportionate in his regards, and 
of practical decisions and life, corresponding with 
such defective view and feeling. "We now see him 
who was " made but a little lower than the 
angels," in breadth of intellectual range, and in 
immensity of desire, " and crowned with glory 
and honor," fallen lower than the level of the 
brutes that perish by the misdirection of his intel- 
lect and the pravity of his passions. We see him, 
with all his powers, as fully prostituted to the vile 
service of sin, as before the fall they were devoted 
up to the high service of his God. 

3. Man's renewed state, as contemplated by the 
Gospel, in its broadest view, is simply, a reinstate- 



DISCIPLINE. 23 

ment^ in tlie entire and perfect obedience of the 
primal state. 

And hence, it is most significantly called a 
religious state — ^a state of Religion. 

Because it is a state of being re-bound to God, 
as the term, religion, signifies* The term, from 
re and %o, signifies to hind again; and supposes 
man once bound to his God — then unbound, and 
now rebound. Adam was bound to God by the 
strong ties of sentiment, aff'ection, purpose, and 
obedience. And so was bound in the strongest 
sense in which one intelligent being can be bound 
to another. Then came the disruption of all these 
ties in the fall, and now comes the re-binding— 
the re-instatement. 

This renewed state is very clearly indicated, by 
the terms of the Great Commission, " belie vetk 
and is baptized^ " He that believeth and is bap* 
tized ;" that is, he that understands, and loves, and 
chooses, sxid obeys the truths of the gospel. The 
internal exercise of faith, and the outward act of 
baptism, task and employ the whole man — all his 
powers of thought, affection, volition and execu- 
tion^ Because, in this case, he perceives the truth 
with his understanding, and loves it with his heart, 
and choscs the way of truth with his wilL All 
this is the internal obedience of the invisible 



24 FORMATIVE CHURCH 

powers ; and baptism comes in as one of the first 
outward expressions, and legitimate fruits of the 
internal obedience. 

And hence, a child may see, that faith and bap- 
tism are the obedience of the whole man to God — 
an entire obedience — the obedience of the under- 
standing, heart, will, and life. 

And how clear and beautiful an illustration of 
this, the case of the Ethiopian Eunuch. First, he 
is seen thinking of the truth embodied in Phillip's 
exposition of the Prophet; and then, loving that 
truth " with all his heart ;" and next, deciding to 
obey it, because his language : " What doth hinder 
me to be baptized?" is as truly the language of 
decision as of privilege ; and last, he is seen actu- 
ally obeying it^ — immediately baptized by Phillip. 
This now, was an entire consecration — the obedi- 
ence of the whole man — of all his powers to the 
laws of faith and baptism. 

And hence, how truthful our first remark upon 
man, as the Formative Subject, that his four, grand 
constituents are his powers of thought, aff'ection, 
volition and execution. We see these powers all 
put forth in this action of the Eunuch, rendering 
his obedience entire, if not perfect. 

And how plain, that the very essence of Reli- 
gion, lies in the obedience of all these powers to 
the truths of the Bible. 



DISCIPLINE. 25 

How plain, also, tliat all these powers have an 
office-work in relation to the Bible ; and that that 
office-work is performed, and only performed, when 
they are employed in strict obedience to its truths. 

And thus we are brought, from considering the 
office-work of the Mental Faculties in relation to 
the Bible, to consider the true office- work of the 
Bible in relation to the mental faculties. For, if 
the Faculties of man have an office-work in rela- 
tion to the Bible, then, must the Bible have an 
office-work in relation to them ; for, there must be 
a mutual adaptation, in strict accordance with the 
wondrous harmonies of the Universe. 



CHAPTER III. 



THE FORMATIVE INSTRUMENT. 

Sec. 1. — The Bible ; its office-work:, presen- 
tation OF INSPIRED TRUTH TO THE MIND. 

1. The Bible, " given by inspiration of God, 
and profitable for doctrine, reproof, correction, and 
instruction in righteousness," is the true Formative 
Instrument. 

But, the close question naturally arises, " What 
3 



26 FORMATIVE CHURCH 

is the precise office-ivorh of the Bible in forming 
fallen man to the true, Christian character ?" 

And the answer is as plain, as the question is 
pertinent : simply, the presentation of truth — the 
presentation of its truths to his mind. 

The Bible, like the Sabbath, was made for man ; 
and, therefore, must present him, with what is 
adapted, alike, to his natural capacities, and moral 
wants. And hence, it does present him with three 
things : — with statements of truth, to be investi- 
gated ; with objects of affection, to be loved ; and 
with rules of action, to be chosen. And these 
statements, and objects, and rules are most strik- 
ing in their adaptation to man in two respects. 

First, they meet the Xatural demand of mind. 
God made the Understanding to investigate truth, 
and the Bible to furnish that truth. He made 
the Heart to love objects of affection, and the Bible 
to present them. He made the Will to choose 
rules of action in view of motives, and the Bible 
to furnish both the rules and the motives. And 
thus is met the natural demand of mind. 

And next, they meet the Moral demand of 
mind. These subjects of investigation are pro- 
vided and presented to the understanding, not 
simply to employ it ; but to employ it rightly — to 
savingly enlighten it by displacing error with 



DISCIPLINE. 27 

truth. These objects of affection are here grouped 
and presented in attractive description, not merely 
to engage the ever-longing heart ; but to secure 
its love for objects of truest, highest, moral worth, 
instead of the false ones and the base ones which 
have stolen upon its regards. And these rules of 
life are summed up and pressed, not barely to 
relieve natural inquiry by direction ; but to bless 
with plain direction in the narrow way that takes 
hold on life. 

And thus, the Bible, by its themes, by its objects, 
and by its practical directions is clearly seen to 
meet the whole Natural and Moral demand of 
mind. 

2. Again, the wondrous adaptation of the Bible 
to man, is seen in that it addresses, with marvelous 
skill, the whole man — all the mental powers, in 
just proportion ; and thus secures the proper 
balance of the mind. For, when the whole Bible 
is addressed to the whole man, it ever produces a 
well-balanced, religious mind and character, — 
ever yields a life of enduring excellence, because, 
a life based, equally, on the convictions of the 
understanding, on the interest of the heart, and on 
the decision of the will. 

And thus, fallen men are set right in their 
sentiments, in their affections, in their purposes, 



28 FORMATIVE CHURCH 

and in their lives, by tlie Bible as tbe revealed 
standard of moral and Christian character. 

3. Again, it should be remarked, that, the office- 
work of the Bible is presentation, simply. It can 
only present to the understanding, heart, and will 
their appropriate objects, in order to induce right 
action. It has no power to produce that action. 
This is the province of the Divine Spirit. " The 
inspiration of the Almighty giveth understanding." 
It is the Word that teach eth. " It is the Spirit 
that quickeneth." 

But, though simple presentation of the truth to 
the mind, is all the Bible can do, yet this is an 
indispensable service. For, without such presen- 
tation, no man could ever become a believer and 
be saved. 

Sec. 2. — ^Forms of presenting truth to the 
MIND. Reading. Teaching. 

It is written, " Faith cometh by the word of 
God ;" that is, by presenting its truths to the 
mind, as through the eye^ in reading. Again, 
" Faith cometh by hearing, and hearing by the 
word of God." Here, we have the same idea of 
presentation, only it is by preaching^ or teaching ; 
when the truth is presented to the mind, through 



DISCIPLINE. 29 

the eye and ear, both; and thus to the greater 
advantage. 

And the necessity of this latter form of pre- 
senting truth to the mind, is clearly shown by the 
Apostle's appeal to the Romans, " How shall they 
believe in him, of whom they have not heard ? 
And how shall they hear without a preacher ? 
And how shall they preach except they be sent ? " 

Thus clearly showing, that the plan of salvation 
involves the sending^ and the preaching^ and the 
hearing, and the believing in order to the salvation. 
And the salvation is thus seen as traceable directly 
back to the believing, and the believing to the 
hearing, and the hearing to the preaching, and 
the preaching to the sending, and the sending to 
Him who said : ^' Go ye and teach all nations." 

Such is the loo-ical order of these thino-s. And 
such the logical necessity, which originated a 
Teaching Ministry, and a Teaching Membership. 
The Gospel must be taught in order to its best, — 
its most effective presentation to men. 

We are thus brought, from considering the 
office-work of the Mental Faculties in relation to 
the Bible, and that of the Bible in relation to 
those faculties, to consider the true office-work of 
Preaching or Teaching in relation to both. For 
all true religious teaching has to do, both with the 
3* 



30 FORMATIVE CHURCH 

Truth of God, and the Mind of man. These are 
the flint and the steel that must be brought into 
skillful contact, in order to the spark of conviction, 
and the flame of spiritual life. 

But, before entering upon the examination of 
the precise work of Religious Teachers as Forma- 
tive Agents, it will favor a more distinct view of 
that work, to allow a chapter to intervene on the 
Formative Product. Because, the end and 
fruit of a service, must always determine the 
character of that service. The work must be 
adapted to the proposed product ; as the w^ork is 
for the product, and not the product for the work. 



CHAPTER IV. 

THE FORMATIVE PRODUCT. 
Sec. 1. — The Christian Character ; a product, 

MADE UP OF principles AND PRACTICES. 

The legitimate fruit of Formative Church Dis- 
cipline, or true Religious Education, is the Chris- 
tian Character, The Christian character is a 
product. It is not an outgrowth of Nature, but a 
creation of Art. Not something innate ; rather, 



DISCIPLINE. . 31 

fometliing ingrain ; a thing wrought in man, and 
for man, and 5y man ; a pure product of various 
and combined agency and instrumentality. 

The Christian character is a formation ; made 
up of Christian principles and Christian practices. 
Principles are internal, and belong to the mind ; 
practices, external, and belong to the life. Prin- 
ciples are the basis of practice ; and practice, the 
fruit of principle. Principle and practice, together, 
constitute character. 

Sec. 2. — Principles ; what essential to them ?. 
idea, perception, affection, practice. 

Principles, simply, we have said, consist in ideas, 
perceived by the understanding, and loved by the 
heart, which yield the certain fruit of practice. 

Four things, then, are essential to principle : 
the idea^ the idea perceived, the idea loved, the 
idea practiced. 

First, the idea is essential to principle. The 
idea is the element of principle. As there could 
be no character without practice, nor practice 
without principle ; so no principle without the 
idea. An infant has no character ; because, no 
practice, principle, nor idea. So an idiot. The 
idea is the seed of principle, as principle is the 



32 FORMATn^E CHURCH 

germ of cliaracter ; wliich lies dead and fruitless, 
until the granary of elements, being unlocked, it 
is brought out and sown in the mind. To sow a 
thought is to begin a principle, and commence a 
character. 

Again, it is essential to principle, that the idea 
he 2^^^ceived hy the understanding. 

Here, is actual contact — the indispensable con- 
tact of the idea with the mind, and of the mind 
with the idea. As the sown seed is brought in 
contact with the soil ; so the presented idea with 
the understanding. An idea, out of the mind, is 
like seed out of the soil. A Bible of thoughts, 
unused, is like a granary of seed, unsown. 

The idea, then, must be conveyed to the under- 
standing, as a first step in forming principle and 
character. 

Again, it is essential to principle, that the idea 
be loved hy the hearty in order to ensure the certain 
fruit of practice. 

The practice^ the outward development, is the 
consummation — the completion of principle and 
character. This " full corn in the ear," is the 
harvest that must be reaped. It is not enough 
that the soil be rich, and the seed pure, " the 
husbandman waiteth for the precious fruit." 

But such result he never reaches, except the 



DISCIPLINE. S3 

pure, sown seed fall below tlie surface, into the 
warm, moist bosom of the soil — into the region 
of germination. So, thought must find lodgment, 
not only in the convictions of the understanding, 
but in the deeper affections of the heart, in order 
to ensure action. Affection is the connecting link 
between thought and action. A mere thought in 
the understanding, is not principle, guaranteeing 
action. It lacks the vitality of principle. The 
vitality of principle is feeling. The heart is the 
spring of action in a moral agent. Men act, not 
as they think ; but as they feel. Sinners have 
religious thought ; but not feeling, and therefore, 
not action. The moment men feel attachment to 
their ideas, they yield to their control. This is 
action, flowing from the idea, perceived and loved ; 
that is, from pure principle. And is, therefore, true 
action, greater than thought, greater than affec- 
tion, greater than principle : because, the end and 
the completion of them all. But such end and 
consunmaation is never reached without the inter- 
vening affection. The idea must be loved by 
the heart. 

Again, it is not essential to principle, that the 
idea be good and true. It may be false and bad 
as well. It is quite immaterial. Only, the result- 
ant principle and character will correspond with 
2* 



34 



FORMATIVE CHURCH 



it. The moral stamp of the character will always 
be as the moral character of the idea. The purity 
of the seed, determines the excellence of the 
harvest. " Whatsoever a man soweth, that shaP 
he also reap." 



Sec. 3. — Constituents of Christian Principle; 
idea, inspired, perceived, loved, prac- 
TICED. Christian CHARAcrER. 
Way formed. 

Christian principles are ideas, derived from the 
scriptures, perceived by the understanding, and 
loved by the heart, which yield the certain fruit 
of Christian practice. 

Five things, then, are essential to Christian 
principle : the idea^ the idea inspired^ the idea 
perceived^ the idea loved ^ the idea practiced. 

After what has been said upon principle, in the 
abstract, it will now be sufficient to the fullest 
view, to say, that the constituents and essentials 
of pure, perfect. Christian character, are Christian 
principles, and Christian practices ; as they lie 
in the form of the exact, inspired idea; the clear, 
certain perception of the idea; the true spiritual 
love of the idea; and the strict, undeviating prac- 
tice of the idea. 



DISCIPLINE* 85 

The exact^ inspired idea^ the seed of the afore- 
said heavenly product, we have in the Bible ; — a 
wondrous volume, replete witli the thoughts of 
God — a vast garner of the " incorruptible seed" of 
Christian character— the appointed means of an 
indestructible, spiritual life ; " tbe Life of God in 
the soul of man." 

The clear^ certain perception of the inspired 
idea may be aided greatly by instruction ; but 
depends largely on study and prayer, as these 
secure strong, combined action — the action of our 
own mind on the Bible, and of the Divine Mind 
on ours. 

The true^ spiritual love of the idea, depends 
upon the clear perception of it, resulting from close^ 
prayerful study ; and from the renewal and quick^ 
ening of the affections by the new birth and in-- 
dwelling of the Holy Spirit* 

And the strict^ undeviating practice of the idea/ 
depends upon the thoroughness of the conviction 
of its truth, and upon the intensity of the love of 
it as true ; or upon the strength of the prin- 
ciple. As the steadiness of the visible super- 
structure, depends upon the solidity of the 
foundation whicli lies beneath the surface. Such 
is true, Christian Character ; and the way of its 
formation* 



36 formative church 

Sec. 4. — Character of Christ, an illustration 
OF Christian Character. 

The Character of our Lord was a pure and per- 
fect one ; a character, in every feature and view, 
•of infinite excellence — the very perfection of moral 
worth and beauty. 

Moral worth and beauty, in the highest sense, 
reside in God ; and consist in the combination of 
His justice, truth, benevolence, wisdom, and faith- 
fulness. These attributes exist in the Father, in 
infinite and equal perfection; giving the most 
perfect balance and excellence of character. To- 
gether, they constitute "the beauty of holiness," 
or, the beauty of wholeness — completeness of 
character. 

But, all these same attributes, — this same match- 
less, moral worth and beauty received their earthly 
manifestation in Christ, who was " the brightness 
of His Father's glory, the express image of his 
person." And, through all the years and con- 
tacts of his life, in a world of sin, " the brightness" 
remained unsullied, and "the image" unmarred. 
Still was He " holy, harmless, undefiled and sepa- 
rate from sinners," in the midst of sinners; "Jesus 
Christ, the same, yesterday, to-day, and forever." 

But this high Character of om' Lord, like all 



DISCIPLINE. SY 

character, existed and lay in the simple form of 
principle and practice. It lay in the idea^ in the 
perception^ in the affection^ in the purpose^ and in 
the outgrowing act. His ideas were perfectly 
Scriptural, not because He derived them from the 
Bible ; but, because the Bible derived them from 
Him. The Bible was the simple imprint of His 
eternal thoughts. His perception of these ideas, 
and His love of them, always old and never new, 
in respect to His Divine Nature ; and his practical 
conformit}^ to them, were as real as* they were 
perfect. And thus, whether His character be 
viewed as eternal, in respect to his Godhead ; or 
formed like His " stature," in relation to His Man- 
hood, it was in sentiment, spirit, and life, in 
strictest conformity to the eternal standard of 
Eight ; which standard we have revealed to us in 
the Scriptures. And could be seen, everywhere 
He walked, and every day He lived, in the simple, 
tangible form of principles expressed, and practices 
exhibited. 

But, to descend to particulars. Had He per- 
fect ideas of holiness, justice, truth, benevolence, 
and faithfulness, He loved those ideas, perfectly. 
And thus. He possessed the principles of holiness, 
justice, truth, benevolence, and faithfulness, per- 
fectly. And hence, the perfectness of his life; 
4 



88 FORMATIVE CHURCH 

all these attributes, in practice ; because all, in 
principle. 

And SO) had He distinct ideas of all other attri- 
butes, that give weight to character ; of every 
excellence and grace, that gives adornment to 
character; and of every conceivable trait and 
appendage, that gives perfect symmetry and noble 
balance to character ; — ^these — all these. He loved 
most ardently^ and as principles they entered, with- 
out limitation, into His most exalted, most useful, 
most innocent, and most lovely life. 

Such, then, was the Character of Christ, as it 
lay in His principles, and as it lived in His practice. 

The Christian Character is the same in' attribute 
and essence. It is, simply, Christ's Character 
stamped upon his followers, to breath anew in 
their principles, and to live afresh in their lives. 

Skc. 5. — Other Sacred Characters, for fur- 
ther ILLUSTRATION. 

To further illustrate the true, Christian Charac- 
ter, as to what it is, and how it is forriied, we add 
other noble, but less perfect Examples. 

We affirm of Moses, Abraham, Job, David, 
Daniel, Paul, Peter, John, and other scripture 
men, that they were good men ; — ^men of hig\ 



DISCIPLINE 39 

moral^ and religious characters. Descending to 
particulars, we say, that they possessed the 
principles of justice, truth, benevolence, faith, love, 
repentance, and the like. And so they did. And 
if we take another step, farther on and deeper 
down, we shall see that these principles all lay in 
their minds in the simple form of perception and 
attachment; and see, too, that they were formed, 
in the case of each and every man, and in the 
case of each and every principle, in one and the 
same simple manner, namely : 

First, they derived from God, through direct 
revelation to themselves, or through revelation to 
others, the idea of justice. Their perception 
of justice — of right doing — of strict conformity 
to law and moral fitness, in all human intercourses, 
was clear. Their love of justice, as thus seen, 
was as strong as their perception of it, was clear. 
These two, the perception and the attachment, 
constituted the principle of justice, from which 
flowed as a stream from its fountain, their prac- 
tical uprightness. 

Again, fropi the same high source, they re- 
ceived the distinct idea of truth in all our utter- 
ances ; the idea of benevolence, a desire wide as 
the world for the highest welfare of men ; the idea 
of faithfulness, the strict performance of every 



40 FORMATITE CHURCH 

duty of every relation ; tlie idea of love to God, 
as complacency in moral woitli ; the idea of faitkj 
tlie cordial accrediting as true, all God has said ; 
the idea oi repentance, as an approval oi the Law 
as right, and as sorrow for sin, its transgression, as 
wrong.; and so on, to the end of inspired 
ideas. To each, and to all, of these ideas they 
were most strongly attached. These two, the 
perception and the attachment, formed these 
several principles ; from which flowed the reliable 
statement, the cheerful beneficence, the prompt 
obedience, the labors of love, the works of faith, 
and the frnits of repentance. 

And thus we see, that all this gronp of sacred 
characters, were, not only good men ; men of high, 
moral, and religions character : but, we see the 
jxu-tlcular resjjects, in which they were such men ; 
and the simple process by which they were made 
such men. They perceived the truth, loved the 
truth, chose the way of truth, and walked in that 
way. 

Sec. 6. — Two couxTER Examples ; showing that 

ALL CHARACTER, GOOD AND BAD, IS FORMED BY 
THE SAME NATURAL ACTIOX OF THE FACULTIES. 

We next add, for further illustratioD, two 
counter Examples of character, in the cases of 



DISCIPLINE. 41 

Ananias, of Jerusalem, and Barnabas, of Cyprus, 
to sliow tliat ail character, whether good or bad, 
is formed by the same, simple, philosophical pro- 
cesses. 

Ananias took in the idea of the supreme desira- 
bleness of money, and of hoarding it; and cherished 
that idea until he really possessed " the love of 
money ; " and thus became a miser in principle. 
And this principle, lying right there, in the base 
thought and covetous feeling, v^as the bitter 
" root " from which sprung his evil conduct, in 
" keeping back part of the price," and in attempt- 
ing to conceal the concealment by " lying to the 
Holy Ghost," and the Apostle. 

His bitter history may be written in five short 
sentences. He thought of money. He loved 
money. He hoarded money. He lied about 
money. And he died for his lying. 

Barnabas' case well illustrates the counter prin- 
ciple and practice of benevolence. Like Ananias, 
he thought of giving money to aid the poor saints 
at Jerusalem. Unlike Ananias, he was pleased 
with the thought ; as pleased with the thought 
of giving, as Ananias was, with the idea of 
withholding, He loved the . idea of relieving 
the necessitous, and personally giving for the 
purpose. And of course, instantly yielded to 



42 FORMATIVE CHURCH 

the strong principle of benevolence within him. 
" Having land, lie sold it, and brought the money, 
and laid it at the Apostle's feet ; " laid it all at the 
Apostle's feet. 

And thus, in direct contrast, we have two 
examples of character; one of benevolence, the 
other of covetousness : the one, so attractive by 
its simple, Christian beauty, and the other so re- 
pulsive by its glaring, sinful deformity, that we 
almost lose sight of our point and our lesson, that 
these two, antagonistic characters were formed by 
one and the same mental and practical process. 

They both began in the thought; advanced to 
the feeling; and culminated in the act. 

Sec. Y. — The Christian Warfare ; involving 
imperfection, as an obstacle in forma- 

TIVB work; ILLUSTRATED BY LOOKING 

AT MAN IN Seven Aspects. 

Having thus, distinctly before us, the Christian 
Character in its essential and attractive constitu- 
ents ; and in the simple manner of its formation, 
we remark that it is due to the full consideration 
of such character as a product; and to the work 
of its formation as a business^ that we turn the 
leaf to a darker page, and look at things in the 



DISCIPLINE, 



43 



case of all Christian men, as they are^ and not as 
they should be. 

The high capabilities of man, as the natural 
subject of the Christian character, show how 
things should be. Entirely capable, he should be 
wholly right. Again, the perfect adaptation of 
the Bible, as the chosen instrument in forming 
man to the Christian character ; its doctrines and 
duties being simple statements of various truth ; 
addressed to the understanding, heart, will, and 
life of man ; inviting investigation, interest, de- 
cision, and action, shows, also, how things should 
be. Conformity to it, being reasonable, should be 
exact. And the perfect character of Christ, as 
our great Example, shows how things should be. 
The strictest imitation should secure the most 
perfect resemblance. How things should be, then 
is plain. 

But, if we look straight into the lives of all 
living. Christian men, we shall see things, not as 
they should be, but, as they are. We shall see 
imperfectness in the best ; in the mass, much of 
inconstancy; often, total neglect; and sometimes, 
even gross loickedness : defects, always inflicting 
serious damage, and sometimes entailing lasting 
dishonor. And if we approach nearer, and look 
narrowly below the surface, into the mind, we 



I 



44 FORMATIVE CHURCH 

shall see admixtures of truth and error in the 
same understanding ; pious emotions and sinful 
feeling in the same heart; and holy resolves and 
rebellious determinations in the same will ; — all 
this view clearly showing, as a matter of fact, 
that things are far from being as "they should be, 
with Christian men. Here, then, are obstacles in 
our Formative work, that must be well understood, 
to be successfully met. 

And the case demands explanation, and the 
explanation is this. 

Depravity is a broad, deep, perfect foundation, 
for all sinful thought, feeling, purpose, and action, 
Sanctification is as broad, and deep, and perfect a 
foundation for all holy thought, feeling, purpose, 
and action ; — the full counterpart and cure of 
depravity. Regeneration^ the beginning of sanc- 
tification, only partially breaks up the old founda- 
tion of sin ; and only partially lays the new 
foundation of holiness ; thus leaving and laying 
a basis, for all the strange phenomena of good 
and evil, seen less or more, in every living. Chris- 
tian man ; — phenomena, which equally excite his 
own, and his neighbor's surprise and indigna- 
tion; — and a basis, which establishes a life-long 
and most relentless Warfare within him, between 
antagonistic elements and opposing forces. 



DISCIPLINE. 45 

The fairest and fullest view of tlie real case, 
may be best secured, by looking at Man, iii seven 
Scriptural aspects, 

1. We see Man, in Eden^ in bis pure^ native 
state. 

In his constituent character, he is seen as a free, 
moral agent; ^ proper subject of moral gov- 
ernment ; capable of four forms of action, 
thought, affection, decision, and execution. In 
his practical, moral character, he is seen as strictly 
obedient to Law ; as in sweetest, fullest harmony 
with God ; — and, at last, as freely plucking the 
interdicted fruit, and thus, becoming a sinner. 

2. We next, see Man, out of Eden^ in his siriful^ 
unnatural state. 

The same man ; the same free, moral agent ; 
acting in the same natural manner ; but acting 
invariably contrary to Law ; having fallen entirely 
out of harmony with God ; and become, conse- 
quently, wholly sinful ; — wholly bereft of the 
moral image of his Maker, while still standing 
erect in his full, mental likeness ; lofty, in capa- 
bilities ; lost, in character.- 

This state of positive, perfect sinfulness, result- 
ing from man's false step out of Eden, is called, 
" the flesh ;" " the old man ;" " the carnal mind 
which is enmity against God ; not subject to his 
Law ; neither indeed can be." 



46 FORMATIVE CHURCH 

3. TTe next, see Man, as Christian man^ made 
so by ftie new birth. 

This cliange is one step, and tlie first step back 
towards Eden. It brings man partially again, to 
tlie right principles and practices of liis first 
estate. It begins the great work of bis full rein- 
statement, in bis old harmony with God. Defi- 
nitely, it implants a spiritual relish in the heart, 
which acts in the form of love to God, and his 
people, and his law, and his service. 

This implantation is called '* the new man ;" " the 
inward man ;" " the inner-man ;" " the pure mind;" 
" the divine nature ;" " the seed," that remams in 
him that is born of God ; and " the spirit," as a 
product, in contrast with that which is born of 
"the flesh." These are the Scriptural names, for 
this new foundation which Regeneration lavs, for 
all holy thoughts, affections, purposes and acts. 

And one thought more completes the view. 
While this change produces '* the new man," it 
does not remove " the old man." It disturbs 
him — it crowds him ; but does not crowd him out. 
The birth of the one, is not the death of the 
other. While it creates "the pure mind," the 
new spiritual relish, it does not destroy "the 
carnal mind," the old sinful relish. The change 
takes nothing out of the mind ; but simply puts 



DISCIPLINE. 



4^ 



sometlilng in ; precisely like the " woman," with 
her " leaven" and her " meal." If you look into 
the tray, you will see there the full material for 
the batch, and the new " leaven" kneaded into it, 
that "the whole may be leavened." So, is the new 
principle of holiness, by the Holy Spirit, wrought 
into the sinful mass of mental operations and 
exercises, that the whole, in due time, may be 
sanctified. "Know ye not that a little leaven 
leaveneth the whole lump ?" 

4. We next see Christian man, in his coThstiPn^ 
ents and warfare. 

From the view taken of man, in his fallen^ sin- 
ful state ; and of man, in his renewed state;- it 
will readily be seen, that in Christian man, there 
are two distinct natures; evil and good. "In 
me, that is, in my flesh, dwelleth no good thing." 
" Sin dwelleth in me." " I consent unto the law,, 
that it is good.' '* That which I do, I allow 
not ;" — -'and also, there is seen in him, two diverse 
tastes and dispositions. " The enmity of the 
carnal mind," and " delight in the law of God ;" — 
and also, two different men ; " the old man, cor- 
rupt according to the deceitful lusts," and " the 
new man, which after God, is created in righte- 
ousness and true holiness ;" — and also, two oppo- 
site laws, *' I find then a law, that when I would 



48 FORMATIVE CHURCH 

do good, evil is present with me." " I see 
another law in my members, warring against the 
law of my mind; — and also two antagonistic 
-tendencies, '• The flesh lusteth against the spirit, 
and the spirit against the flesh ; and these are 
contrary the one to the other ; so that ye cannot 
do the things that ye would." And hence, also, it 
will readily be seen, that in Christian man, there 
are /2i^o separate foundations of action, sin and holi' 
■ ness ; rendering it quite plain and certain, that 
"wrong and right actions, both, will appear in the 
lives of Christian men. Because, the practice 
must be as the principle. Corrupt natui'e will 
show itself, in proportion as it exists, for the same 
reason that water runs down hill. And so, of the 
divine nature. The old salt tide of the sea of 
sin will roll up strong waves against the fresh, 
•deep current of the river of holiness. The mys- 
tery, then, is solved. We now understand why the 
Galatians sometimes " run loell;^'' and then as well, 
^hy thev were " hindered.'' How easily we now 
•account, for the conduct of Aaron, m making the 
golden calf: of Moses, in rebelling against the 
commandment of the Lord at the waters of Meri- 
bah ; of Da^dd, in the matter of Bathsheba and 
TJriah ; of Peter, in several instances of wrong 
doing ; of the Corinthians, in numerous cases of 



DISCIPLINE. 



49 



marked impropriety ; and of five of tlie seven 
Churclies, in Asia, which were so very erring, as 
most justly to be blamed. We now see, perfectly 
well, how it is, that "A just man falls seven times, 
and rises up again," — slides back frequently, but 
always recovers his foothold. It is simply because 
it is in him to do both ; in him to fall, and in him 
to rise ; in him, to slide and to recover. 

Eemember, we are not framing an apology, to 
cover sin ; but simply explaining a case, the better 
to meet sin and correct it. 

5. We next see Christian man, in the hindrances 
and helps of his warfare. 

First, his hindrances. We must keep steadily in 
mind, that the Christian is fighting for holiness of 
character, which involves victory over sin. His 
hindrances in this conflict, are the " world," the 
"flesh," and the "devil." The flesh, or "old 
man," is within him ; and the world and the 
devil, without him. And the world and the devil, 
without him, act on the flesh within, and draw 
him into neglect and sin. And, it is so, because 
all the three, the world and the flesh, and the 
devil are the same in moral character; are all 
alike, bad in character ; . all alike, fiiendly to sin, 
and inimical to holiness. 

By the " world," we should explain, is meant, 
5 



50 FORMATIVE CHURCH 

the various objects around us, which engage our 
attention and pursuits ; as persons, property, busi- 
ness, honor, pleasure. These all may be morally 
good or bad, in their character and influence 
upon the Christian ; and so, as they engage his 
thoughts, desires and pursuits, may be either a 
blessing, or a curse to him. 

The term, world, in the Bible, however, is gen- 
erally used in a bad sense ; that is, as unfriendly 
to grace in its influence. The influence of its 
" cares," its " friendships," its " love," its " riches," 
its " wisdom," its " evil," and its " pollutions," is 
particularly noticed. And this influence may be 
hurtful to the Christian, in two ways. Its bad 
things will attract, and please, and win his bad 
heart ; and then, even its good things often draw 
him into excessive care and pursuit of them. As 
to " the old man," he is a man up to any excess, 
and any sin ! He knows nothing of self-denial, 
nor moderation, even ; but certain as the dog to 
his vomit, and the sow to her mire, he plunges 
right into his " adultery," his " thefts," his " covet- 
ousness," his " drunkenness," as into his element; 
and the deeper the sea of pollution, the better ; 
the more to his liking ! 

This, then, is " the old man," " the flesh," in 
the immoderate use of the world : and this is 



I 



DISCIPLINE. 51 

"the world," in its influence on tlie old man; 
and combined, they constitute a mighty hindrance 
to the Christian in his heavenly course. 

Next, consider the character and influence of 
the devil, as he harmonizes in character and influ- 
ence with the world, as another source of hin-; 
drance. \ 

The devil, like the Holy Spirit and the human > 
soul, is an invisible, intelligent, and powerful ' 
spirit ; capable of thought, desires, purposes, acts 
and influence. Spirits influence spirits by pre- 
senting objects of thought and interest to each 
other. So, human minds. So, the Holy Spirit, 
*^ the Comforter, teaches all things, and brings all 
things to remembrance, and guides into all truth." 
And so, "the subtle serpent," presented the 
" good," the " pleasant," the " desirable fruit" to 
Eve's imagination. So " Satan filled" the head 
and " the heart" of Ananias, with the thought and 
the desire, to " keep back part of the price ;" and 
to nicely smooth over the transaction with a lie. 
He even drew the attention of the Son of God, 
Himself, by a display before his mind, "of all the 
kingdoms of the world and the glory of them." 

Then, the devil, as a powerful, evil spirit, com- 
ing in contact with the mind of man, can exert, 
and will exert a bad influence, as certainly as the 



52 FORMATIVE CHURCH 

Holy Spirit, a good one. " Working in the chil- 
dren of disobedience" is ascribed to liim as plainly, 
as " working in" the children of God " to will and 
to do of His good pleasure," is ascribed to the 
Holy Spirit. As " the god of this world," he dis- 
plays its objects so as to " blind" men ; and on 
purpose to blind them, "lest the light of the 
glorious gospel of Christ should shine unto 
them." So, he blinded Eve, and Ananias, and 
Demas, and David, and Solomon. So, he tried to 
blind the pure, the Omniscient Christ. And so 
he does, so greatly blind multitudes of Christians, 
that they admire, and enjoy, and praise, and pur- 
sue many very bad things ; or good things in a 
very bad way ; and are, thus, by the world and 
the devil, acting on the flesh within them, sadly 
hindered in the holy war. 

In passing, we ask, when will Christians learn 
these three things; that " the old man" will think, 
and desire, and will, and act, sinfully, if indulged 
at all ; that " the world" will employ him with its 
bad objects, or excessively with its good ones, if 
at all allowed to do so ; and that the devil, with 
his great power over depraved mind, will dis- 
play and paint his worldly objects, and thus 
attract, and charm and sway, until Christians, 
even, are " led captive by him at his will." 



DISCIPLINE. 53 

Second, his helps. The Christian man is helped 
forward in his course, by the Word of God and 
the Spirit of God, acting on " the New MarC'' — 
his new spiritual nature — and drawing him along 
in the way of duty and life. 

All these are of the same moral character, holy. 
They belong to the same Divine family ; because, 
the word is the offspring of the Spirit ; and the 
new man, the offspring of the word and the 
Spirit, both. The sinner is " born of the Spirit" 
as the Agent, and of "incorruptible seed, the 
word of God," as the Instrument, in the trans- 
formation of the new birth. 

Here, then, is such intimacy of relationship, 
and such identity of nature, between the spiritual 
Three^ as must render it certain, that every con- 
tact of the word, and every visit of the Spirit, 
will feed and strengthen and encourage and de- 
light the New Man. " They that are after the 
Spirit, do mind the things of the Spirit." "I 
delight in the law of God, after the inward man." 
" How sweet are thy words unto my taste ! Yea, 
sweeter than honey to my mouth !" Definitely, 
the office-work of the Word, in its own phrase, is 
to " enlighten," " reprove," " quicken," " sanctify," 
" guide" and " keep." And thus, all may see how 
powerful an help " the sword of the Spirit" must 
6* 



54 FORMATITE CHURCH 

be to the Christiaii num, in waging and ,p9|j^g 
the war of his li^ against the world and ihe 

flesh and the devil, when steadily, vigorously 
wielded. 

And tnen, when :he Holy Spirit — the Spirit 
of troth — the >:::::: :h:.i ii::.vc,l h:ly men to 
write the truth — : r Spirit, that quickens the 
embryo thought o: :: i.^ int: the new man, in 
regeneration — the St: :: tlir. guides into all 
truth : — when this Si'irit visits the Christian 
- ~- -^ office-work, in 

V. :..._.„_ -. ; . ::_ „ :. :. in convincing 
the nndr^^iA::;^:::.. ::: :v:::L: :::::_ :le hc:;rt, in 
girding the v: . .1 in covering the head in the 
day of battle , '. this is help iniced I — the Sov- 
reign. Almighty help, of the H dy -_ ii it ; super- 
added to that of the Word, "quick and pow- 
erful, and sharper than any two-edged sword !" 

Infinite odds against the enemy ! Such a 
Word as the Bible, against such a World as this! 
A Worhi, whose vain :^hion is passing away ! 
A Word, whose imperishable truths are to live 
in the records of immortality I And such a 
Being as the Spirit, against such a creature as 
the devil ! An Almighty Spirit, whose holy 
sway is to be eternal ! A finite spirit, whose evil 
influence is but for a day I •• With us, is the 
Lord our God, to help us, andto %ht our battles/* 



4 



DISCIPLINE. 



55 



And thus, we have the Christian man's helps^ 
as well as hindrances, in the war of his life. And 
the sum is this. We see, on the one hand, this 
present evil World and the Devil, harmonizing 
in moral nature, and genially combining with the 
Old Man, to draw the Christian into neglect and 
sin ; thus interrupting the work of reconstruction 
for the time being. And, on the other, we see 
the Divine Word with its objects, and the Holy 
Spirit with his influences, harmonizing in moral 
nature, and combining as genially with the New 
Man, to aid the Christian in the way of life. 
And thus, we see three against three; the world, 
the flesh, and the deVil against the word, the new 
man, and the Spirit, in sharp and bitter antago- 
nism ! The Old Man against the New Man, as 
the principals of the warfare ; the World, against 
the Word, as the instruments of the strife ; and 
the Devil against the Spirit, as the aids in the 
conflict. 

6. We next, naturally notice Christian man, as 
to the specific duties of his warfare. 

Duties are always suggested by relations and 
circumstances. Standing at this point in our 
examination of the relations and circumstances 
of Christian man, we see him in the midst of 
warfare ; and we see the fundamental causes of 



56 FORMATIVE GHURCH 

the conflict. We see him partially sinful and 
partially holy. We see him smTouncled by 
mighty hindrances, and attended by powerful 
helps. These are the stubborn, unconcealable 
facts of his case. And another thing, we must 
see, with equal plainness, that if we will perfect 
him in the Christian character, we must take him 
just as he is, good and bad ; and have him per- 
form those specific duties^ which are suggested by 
the facts of his mixed character and unique case. 

These facts are five in number. And if we 
will recall them in order, we shall readily see the 
several duties they naturally suggest ; and that 
the Scriptures require in the case. 

The first fact ^ with which we have met, is, that 
as men — as free, moral agents — all our responsi- 
ble acts, good and bad, take the four forms of 
thought^ desire^ choice^ and outward action. All 
in this order. 

And hence, the natural and scriptural law for 
the case : " Keep thy heart, with all diligence, for 
out of it are the issues of life." That is, watch, 
with keenest eye, the sources of action. Post 
your pickets here, where the world creeps in, and 
the devil lurks for observation and ruinous ad- 
vantage ! 

The second facty with which we have met, is, 



DISCIPLINE. 57 

that we still liave within ns tlie remains of nnful 
nature^ as a strong tendency to, and foundation 
for, sinful action. 

And hence, the natural and inspired law for the 
case ; " Mortify your members which are upon 
the earth ; fornication, uncleanness, inordinate 
affection, evil concupisence, and covetousness, 
which is idolatry." That is. Keep down these 
old-man, thorn roots of sin. Never allow them 
to send up a sprout ; much less, grow a thorn. 
'* Sin shall not have dominion over you." Sin 
may be in you, as long as you are in the body ; 
but it need not — shall not, be dominant. Master 
it, instead of its mastering you. Mortify it, and 
let it mortify you, never ! 

The tliird fact^ that has met us, is, that there 
has been implanted within us, a divine nature^ 
as a strong tendency to, and foundation for, all 
holy action. 

And hence, the natural and scriptural laws for 
the case : " As He which has called you is holy, so 
be ye holy in all manner of conversation." That 
is, as God has made you " new creatures," live 
new lives. Again, " As new born babes desire the 
sincere milk of the word, that ye may grow 
thereby." Born to grow, grow. Grow on milk, 
until you crave meat. Outgrow the tastes and 



58 FORMATIVE CHURCH ^ 

the weaknesses of spiritual infancy ; and never 
rest until you reach the design of your being, in 
the noble maturity, strength, and usefulness of 
Christian manhood ! 

The fourth fact^ with which we have met, is, 
that the various objects of the world, and the 
influence of the devil, act directly and powerfully 
on our remaining sinful nature, and draw us into 
neglect and sin, and are thus great hindrances in 
the divine life. 

And hence, the natural and inspired laws for 
the case ; " Love not the world, neither the 
things that are in the world ; the lust of the flesh, 
the lust of the eyes, and the pride of life." "Be 
not conformed to this world." "Be sober, be 
vigilant ; because your adversary, the devil, as a 
roaring lion, walketh about, seeking whom he 
may devour ; whom resist." That is, Overesti- 
mate no worldly object. Moderate and limit all 
your earthly desires and pursuits to the real 
worth of things. And watch that roaring Lion, 
the Devil, as your bitterest foe ; as keenly as he 
watches you, as his choicest prey. 

The fifth fact, that has met us, is, that the 
word of God, and the Spirit of God act directly 
on our new spiritual nature, and aid us in the 
sharp warfare of life. 



DISCIPLINE. 



59 



And hence, the natural and scriptural laws for 
the case : ^' Take unto you the whole armor of 
God, that ye may be enabled to withstand in the 
evil day ; stand, having your loins girt about with 
truth ; and take the sword of the Spirit, which is 
the word of God." "Walk in the Spirit. 
" And grieve not the Holy Spirit." 

That is; Take up the word of God. Master 
and embrace all its truth ; and thus build up a 
character of fundamental strength and vital force. 
Bind the truth upon your loins as a girdle of 
might, and wield it as a weapon of defence. 
Quote it to the devil, as did your Captain. Con- 
fi'ont the world and the flesh with the same un- 
answerable argumentation. And thus please the 
Holy Spirit, your Almighty Friend and Helper 
" in the evil day." 

T. We next and last, see Christian man as 
reaping and enjoying the blessed Results of true 
faithfulness to the laws of his life-warfare. 

For, there must be reaping as well as sowing ; 
and the more certainly in the moral world. As 
these laws are understood and obeyed, good re- 
sults must inevitably follow. Facts no more cer- 
tainly suggest duties, than duties promise such 
results. "A faithful man shall abound with 
blessings" 



60 FORMATIVE CHURCH 

The legitimate results of true faithfulness, to 
the laws of Christian life and warfare, may be 
thus briefly stated. 

1. True faithfulness will weaken and destroy 
" the Old Man," the tendency to sin ; and 
strengthen and perfect the " New Man," the 
tendency to holiness. 

Precisely, as in the "long w^ar between the 
house of Saul and the house of David ; David 
waxed stronger and stronger, and the house of 
Saul weaker and weaker." 

2. True faithfulness will weaken and destroy 
the power of the world and the devil over Chris- 
tian man ; and strengthen and increase that of 
the word and the Spirit upon him. The superior, 
moral cause and forces must prevail. Heaven 
has decreed it. 

3. A true spirit of faithfulness will bring Chris- 
tian man up to entire consecration^ and entire con- 
secration will bring him on to ultimate 'perfection. 

The true, entire consecration, which eyes and 
reaches perfection, as the grand result, is two-fold; 
a consecration, on the one hand, to war faith- 
fully against the world and the devil and all sin, 
within and without, to the end of mortal life ; — 
and a consecration, on the other hand, to obey 
fully the Word and the Spirit^ — to watch and 



I 



DISCIPLINE. 



61 



pray, and run and wrestle for entire holiness, unto 
its full attainment, as the great business of the 
present life, and the great end of the Christian 
calling. 

Warring against sin is not the great business 
of Christian life; but the culture of holiness, is. 
Warring against sin is the incidental^ not the 
main work. 

The Gardener's work and devotion to it, well 
illustrate those of the Christian. The Gardener 
knows, that there lies within the bosom of the 
rich soil he cultivates, the seeds of noxious weeds, 
and also, the seeds of choice plants. He, there- 
fore, keenly watches all the developments around 
him ; plucking up everything foul, and rearing up 
everything valuable. But observe, his main busi- 
ness is not to kill weeds, but to rear plants. He 
only thinks of weeds to destroy them. His chief 
thought is upon the tender " blade," the swelling 
" ear, the fiiU corn in the ear," and the bread, the 
staff of life. 

So, the thorough Christian is consecrated 
chiefly to the culture of the plants of piety, " the 
fruits of the Spirit," in the garden of the soul. 
And thus fully devoted, has comparatively, little 
trouble with the weeds of sin. When the fruits of 

the Spirit are abundant and thrifty, like the corn 
6 



62 FORMATIVE CHURCH 

covering the whole face of tlie field, " the worts 
of the flesh" are scarce and feeble, like the weeds, 
when thus overborne and smothered. 

Sin is not to be overcome so much by direct 
resistance, as by holy living; as the Jews, their 
enemies, by building, not fighting. It is easier 
for the Christian, to ivcdh habitually with God, 
than to be fitful and inconstant in the attempt ; 
as thorough farming makes easy farming. 

Now^, it is this thoroughness^ — this habitual 
devotedness to all known duty, and to learn and 
do all unknown duty, that constitutes entire con- 
secration. But this is not perfection. Entire 
consecration is, simply, the devotion of all our 
powers^ to all duty unto God. Perfection respects 
the holy state of those powers; and involves 
freedom from all sin. There may be entireness of 
devotion, where there is not perfectness of state. 
Consecration is the direct means of, and road to, 
perfection. Never consecrated, never perfect. 

The Christian, then, who understands his natu- 
ral and moral constituents, his dangers, advan- 
tages, and duties; and who desires and deter- 
mines to do his duty fully ; and who does do it ; 
living thus by the moment, may be said to be 
entirely consecrated to God ; and to have attained, 
and to be maintaining the true, higher, Christian 



DISCIPLINE. 63 

life ; a life, that takes liold on the highest life ; a 
full consecration on earth, that grows right up 
into the full perfection of Heaven. 

" Beloved, now are we the sons of God, and 
it doth not yet appear what we shall be ; but we 
know, that when He shall appear we shall he like 
Himr 

Perfect, then^ not now. Because, true^ full, 
heavenly perfection is the final product of " the 
sanetification of the Spirit;" secured by all the 
processes of entire consecration ; and involves the 
destruction of all the sinful forces within the 
Christian — the removal of all the evil tenden- 
cies — all antagonistic elements — all the weeds of 
sin, not only ; but all the roots and seeds of the 
weeds of sin from the soil of the soul. So, that, 
all his powers shall be in a state of as perfect 
purity, as Eden ever witnessed; and every 
thought, emotion, volition, and act shall again be 
in fullest, sweetest harmony with God. Such is 

PERFECTION. 

And such is the perfection contemplated by 
Eternal Purpose. " For whom he did foreknow, 
he did predestinate to be conformed to the image 
of his Son, that He might be the first born among 
many brethren." Final^ full conformity to 
Christ's image is the highest perfection. And 



64 FORMATIVE CHURCH 

such the perfection, also, embraced in the Eternal 
Plan, " Moreover, whom He did predestinate, 
them he also called, and whom he called, them he 
also justified, and whom he justified, them he also 
glorified^ " Glorified I — made glorious — ^made, 
at last, all glowing in the perfect moral beauty of 
Christ and Heaven ! — made a " glorious church, 
not having spot, or wrinkle, or any such thing !" 
The Purpose and the Plan make perfection, a con- 
summation; the highest extreme, as the new birth 
is the lowest ; allotting the intervening space to 
progress in the work of reconstruction — to the 
life-growth of Christian character — to be filled up 
with the conflicts and the labors of entire conse- 
cration, in order to full perfection. 

And this view, making growth and progress 
towards perfection, a distinctive feature of the 
work of grace, is confirmed by a flood of Scripture 
imagery; as the gradual growth of the " blade 
to the ear, and the full corn in the ear ;" as the 
secret process of fermentation by which " leaven" 
infuses its nature through the mass " till the 
whole is leavened ;" as the growth of the frail 
infant " unto the stature of a perfect man ;" as 
the gradual strengthening of the powers of diges- 
tion, by which a " babe using milk," becomes a 
man " of full age," craving " strong meat ;" and 



DISCIPLINE. 



65 



as tlie rising light of the morning, which by 
gradations scarcely perceptible, increases "more 
and more" unto noontide strength and splendor ; 
pouring over all lands the full beams of " perfect 
day." 

These simple, beautiful pictures of growth and 
progress, in the midst of numerous and natural 
obstacles and facilities, well illustrate the growth 
in grace; with which accord a thousand plain 
passages which represent God, as " performing the 
work he has begun in his people until the day of 
Jesus Christ ;" and ^^ the inward man as renewed 
day by day ;" and the righteous as holding on 
his way, and growing stronger and stronger ;" as 
"hungering and thirsting after righteousness that 
he may be filled ;" — as " looking for the glorious 
appearing of Jesus Christ ;" and as saying, " as for 
me, I will behold thy face in righteousness; I 
shall be satisfied when I awake with thy likeness^ 

Perfection of Christian character, then, is most < 
clearly, t^ie Grand Eesult ; as it lies out upon 
the face of purpose and plan, glowing picture and 
simple declaration, observation and experience ; a 
thing of Heaven, not Earth ; not a thing to be 
even spoken of, as an absolute, present attain- 
ment ; but, a thing, ever to be seized, and held, 
and enjoyed, as a certain, ultimate, glorious 
Result ; to be lived for, fought for, and died for. 
6* 



66 rORMATTVE CHURCH 

Sec. S. — Christian lycoxsTAXCT, another ob- 
stacle IX FORMATPTE TTORK *, ITS EDUCA- 
TIONAL CAUSE. 

Besides remaining sin, as one thing in the 
Chiistian's case, that is not as it should be ; and 
as a most serious obstacle in Formative work, 
there is anotber, wbich we must consider ; namelv, 
Inconstancy and its educational cause. 

There are a thousand subjects of curious in- 
quiry and speculation. Xone more so, to a man 
of the world, than the Christian. And nothing 
in bim, awakens so great sm-prise and elicits so 
sharp criticism, as bis positive inccmstancy; bis 
being so much ^^ given to change P 

Peiiection of life, is the religious standard wbiob 
the man of the world carries in bis own roind. 
He knows nothing of the internal, civil warfare 
of the Christian. He is *• not in trouble and 
plagued, like other men.*' He honestly thinks if 
he were to embrace rebgion, that he would " stick 
to it,'' and adorn it. He, therefore, holds the 
Christian professor to this same consistency ; and 
is pei-plexed, and indignant, and unbebeving, 
just because the Christian professor does not hold 
himseK to it. And we may add, fellow Christians, 
and the inconstant themselves^ painfully share in 
this same trial. 



DISCIPLINE. 



67 



But, there is a cause for this strange, inconsist- 
ent inconstancy, besides remaining sin ; and tliat 
cause is, the want of fixed religious habits. And 
this deficiency is attributable to the want of 
thoroughness in religious education. There may 
be a great deal of bad building on the good founda- 
tion which regeneration lays ; but, certainly, there 
is much very defective building. In the present 
state and style of Religious Education, we largely 
fail to form to those habits, which firmly and 
steadily hold to the right, and the consistent, and 
the beautiful, and the attractive, of true Christian 
character. 

Take the field view of the case. Regeneration 
lays the foundation in part, for perfect Christian 
character. Such character lies in the principles 
and the practices. These exist in the forms of 
thought, aff'ection, purpose, and act. A perfect 
character involves perfect conformity to the in- 
spired standard in all these respects. Such char- 
acter, as we have seen, is a result, reached by 
natural processes, and slow degrees, and usually, 
amidst many sad interruptions. 

The true and desirable thing would be, a regu- 
lar, uniform growth from the germination of seed 
to " the full corn in the ear ;" steadily increasing 
in knowledge, and interest, and decision, and 



68 FORMATIVE CHURCH 

activity unto the complete riddance of sin, and 
tlie full attainment of holiness. But, as in all the 
world's cases of growth, beside ; so there is here, 
\hQ feeble beginning^ and the exposure io frequent 
interruptions of growth and progress. 
I What the case, then, demands is, that these 
I precious feeble beginnings be carried forward to 
completion in confirmed habit, by the steadiest 
growth, possible ; and with the fewest interrup- 
tions, possible. And this is the precise work of 
thorough culture. The educational mistake and 
failure is, that we do not aim at forming to fixed 
religious habits, as the grand point. The first, 
right thoughts, therefore, are not held, and re- 
peated, and increased unto habitual soundness in 
sentiment. The first, right emotions are not held, 
and repeated, and increased unto habitual interest 
in religion. The first, right purposes are not held, 
and repeated, and increased unto habitual de- 
.; cision in duty. That is, all these rudimental con- 
j stituents of Christian character, at first, feeble like 
infant limbs and minds, are not held and repeated, 
and increased unto confirmed habits. We fail in 
our work, because, we fail in our point. 

And the sad proof is seen all around us, in the 
almost uniform want of uniformity, the regular 
irregularity, the constant inconstancy. 



I 



DISCIPLINE. 



69 



Now, the remedj for the evil, far as it can be 
secured in the present imperfect formative state, 
may be found in looking at tbe nature of habit, 
and tbe manner of its formation. 

We may take as our guide, in this inquiry, 
that striking, Formative direction in the Prov- 
erbs of Solomon ; " Train up a child in the luay 
he should go^ and when he is old. he will not 
depart from itP It is not enough that the child 
be instructed, he must be trained. To " train" is 
to form to a habit. Habit is a tendency, leaning, 
drift, to some particular course. The drunkard's 
habit is to drink to excess, and this tendency is 
his habit. 

Habit respects the mind; — the thoughts, and 
the feelings — the inner as well as the outer, 
actions. 

All habits, or tendencies to particular forms of 
thought, feeling and action, are acquired by cus- 
tom; — ^by the frequent repetition of the same 
thought, feeling, and action ; — by being trained, 
drilled, practiced in them. It is the frequent 
drinking that forms the drunkard's habit ; the oft- 
repeated oath, the swearer's ; the daily drill, the 
soldier's ; the constant obedience, the child's ; and 
the steady devotion, the Christian's habit. 



^0 FORMATIVE CHURCH 



I 



Habits, when once formed, are strong as iron, 
"Can tlie Ethiopian cliange his skin, or the 
leopard his spots ? Then may ye also do good, 
who are accustomed to do evil." A passage, that 
shows the amazing strength of practical habit. 
The custom of doing evil or good, wrought into 
confirmed habit, is well nigh impossible of change. 
And so of mental habits. 

The custom of thinking of, and desiring, some 
physical gratification, may be so long indulged, 
and may become so stereotyped, as to be most 
painful and trying in its pressure, long after age 
or infirmity shall have destroyed the physical 
power to enjoy it. The soul leaps to its old in- 
dulgence, while the poor body can take not a step 
in its accustomed direction. 

And so, when habits of skepticism, have been 
formed in youth, although the false views may 
become efi*ectually corrected, far as the conviction 
of their falseness is concerned, they still often 
return, like unruly animals, to disturb and annoy. 
And so, the strength of habit, mental and prac- 
tical, is often seen, in cases of thorough, early re- 
ligious training, in fortifying the young against 
ruinous error and sinful ways. How true, then, 
that habits are strong as iron. Some writer has 
said, that " Habits are chains." Chains are 



I 



DISCIPLINE, 71 

strong to kold. And so are habits. Hence tlie 
origin of the word : 

"j^TaSeo, to have, to hold." 

Habit holds the drunkard, the smoker^ the 
swearer, the miser, the soldier^ the backslider, the 
faithful Christian, as with a chain. And so with 
the trained child. The early bent twig becomes 
the strongly inclined tree. " Trained in the way 
he should go, he departs not from it." Habit is 
the secret of the child^s continuance in well doing. 
If you say, "No, it is principle that holds the 
trained child." We ask, what is principle, in this 
case, but the thought of the right way, and the 
love of that thought, wrought into the child's in- 
most spirit, by the repeated utterance of his 
father's lips, and the repeated exercise of his own 
mind ; leading to repeated acts of obedience, until 
they have become the fixed habit of the soul ? 
Thoughts and attachments to them, or principles, 
are, in the nature of the case, weak at first ; and 
their real, practical value depends upon their be- 
coming habitual. Habit is more, and greater 
than principle. Principle is simply, the percep- 
tion and the love of a thought. But habit is 
the confirmation and completion of principle. 
The practical force of a principle, depends upon 
the strength of the embracing conviction and 



*I2 FORMATIVE CHURCH 

affection; but tliat strengtli depends on habit. 
Principle enables the child to think, and feel, and 
act, rightly. Habit enables him to act so, strongly 
and continuously ; and, therefore, is the real 
jDower, which holds him in '^ the ^Yay" his father 
taught him. 

So was Esther held ; Esther, the beautiful and 
beloved queen of Persia. It is written of her, 
that she " did the commandment of Mordecai^ like 
as tvhen she was brought up with him^ An 
orphan, and living as daughter with her distin- 
guished relative, she had become so accustomed 
to his views of her duty ; and so reverently re- 
spected his requirements, as that when her matu- 
rity and culture allowed promotion and acting foF 
herself, she was still as respectful of authority and 
as carefully obedient, as when in her minority at 
home. Esther was 'perfectly reliable^ because per- 
fectly trained. The almost universal unreliability 
of children, in these degenerate days, is thus seen, 
both in its intrinsic cause, and obvious remedy. 
Esther, trained as well as taught ; practiced^ as 
well as instructed, when a Woman and Queen, de- 
parted not from the way, her fond and faithful 
guardian taught her. She was firmly held by 
sound instruction, ripened into correct principle ; 
and by correct principle, perfected in habit; a 



DISCIPLINE ^73 

habit, as we see strong as iron; and bright as a 
chain of gold. Beautiful ! Beautiful ! 

And all the " daughters of the Lord Almighty," 
and all His sons, yet to "be Kings and priests 
unto Him," would now be arrayed with bke 
beauty of constancy, if as faithfully taught and as 
thoroughly trained, j^Uowing as we must, for 
the great diversity of intellect, and culture, and 
temperament, and condition, among men ; and 
their favorable or unfavorable bearing upon sta- 
bility, manly constancy and queenly propriety of 
Christian life, will always be as the thoroughness 
of religious education. It is the high office-work 
of such education to bring all the faculties under 
the full and constant control of inspired truth ; 
thus so deeply planting Christian principles in the 
mind, and Christian practices in the life, as to 
stamp on the character, something of the likeness 
of the Immutable One. 

But, such splendid product is not the result of 
one effort or one day. Permanent Christian char- 
acter is not formed, when the inspired idea is 
barely conveyed, and perceived, and loved, and 
practiced, for the first, as in the case of the con- 
vert; but only when the thought, and the affec- 
tion, and the purpose, and the act, have been so 
oft repeated, as thus to have become the fixed 



74 ■ FORMATIVE CHURCH 

habit of the soiil and tlie life. Xo one can prop* 
erly be said to be educated, in respect to any 
particular course of thinking, feeling, and action, 
until so long held to that course, that he will, in a 
sense, need holding no longer; because, he holds 
himself^ or rather, his habit holds him; thus 
making the course natural, easy, and certain. 
Habit so thorouo-hlv transforms and solidifies, that 
we become permanently, other men than we were, 
as to mental, moral, and practical character. Its 
simple office-work is to hold, to a course of thought 
and action; and herein lies its priceless value to 
the Christian. The thoroughly educated Chris- 
tian is firmly, easily, sweetly held to the exercises 
and acts of the spiritual life by the golden chain 
of religious habit. 

This was precisely the case with the three 
thousand Jerusalem disciples. ^'They continued 
steadfastly in the Apostles' doctrine, and fellow- 
ship, and in breaking of bread, and in prayers," 
They came right up to Paul's high standard of 
Christian character ; '' steadfast, unmovable, al- 
ways abounding in the work of the Lord.'' 

Here, now, is the true, high. Christian con- 
stancy in question ; as taught by precept and as 
illustrated by example ; a constancy, a close 
eye will perceive, which relates, definitely, to 



J 



DISCIPLINE. 75 

" steadfast" conviction, " unmovable" interest, and 
" abounding" activity ; the three things, which 
duly proportioned, give balance and reliability 
to character. And if we analyze the case we 
shall see that they were first " pricked in their 
heart." This was conviction; the first step in 
forming Christian character. They then, " gladly 
received the word." This was interest; resulting 
from the new birth ; the second fact of Christian 
experience. They next, " were baptized." This 
was the outer action, resulting from the inner con- 
viction, interest and purpose. And last, "they 
continued steadfastly in the Apostle's doctrine, 
fellowship, in breaking of bread and in prayers ;" 
" always abounding in the work of the Lord." 
This was a vigorous building on the foundation, 
laid in their previous experience. This was the 
" tramm^," the drilling^ the Formative Disci- 
pline^ which matured their first principles and 
acts mio fixed habits; and conferred on them the 
high, noble, constancy which they exhibited. 

Paul was another example of like noble con- 
stancy. It must be admitted, that there was a 
great natural basis for reliability in the power of 
the Apostle's intellect, 'in the strength of his 
heart, and in the energy of his will. His, was an 
extremely well-balanced mind. Conviction and 



^6 FORMATIVE CHURCH 

emotion went hand in hand ; and were so evenly 
■ poised, as to hold him to steady action ; and were 
so strong, as to necessitate vigorous action. But 
the religious basis of his constancy, was the 
amazing depth of his Christian convictions, and 
the equal strength of his spiritual interest, lead- 
ing to a purpose that never changed, and a life 
that never faltered. Paul, like the Jerusalem 
believers, was no superficial, but a thorough, spir- 
itual formation ; taught and trained ; rooted as a 
tree, and grounded as a building, in all truth and 
in all duty. In him, and in them, we see deep 
conviction ; and deep interest, based on that con- 
viction ; and strong, steady action based on both ; 
and all clenched and riveted by Habit. 

And the noble constancy of such like Chris- 
tian men, arising as it evidently does from fixed 
habits, as those habits do from thorough, religious 
education, most clearly shows, that multitudes of 
inconstant professors of religion^ were never 
trained — were never formed to true religious 
habits. They are Christians, it may be, and 
have some right thoughts, feelings and actions ; 
but they are not fixed in them — not rooted and 
grounded in them. If they think and feel and 
do right to-day, there is no certainty that they 
will to-morrow. They seem, no doubt, uncon- 



DISCIPLINE. '77 

sciouslj to themselves, to be the perfect sport of 
circumstances — of counter influences. If there 
come a religious breeze — a gale from Heaven — 
they are all carried away with it. And if a 
counter one, from the world, the flesh, and the 
devil, they are all carried away with that, too. 
Such persons can be said to have no proper, reli- 
gious habits. If they have any well-defined 
habit, it is one of " ups and downs^''-^^^ offs and 
ons^^'' in religion. Perfect Reubens ! " Unstable 
as water, they cannot excel." "A double-minded 
man is unstable in all his ways." That is, a no- 
minded man. Such Christians have no particular 
standard of excellence, fixed for themselves ; and 
therefore, reach none. No one will rise without a 
standard. No one will rise higher than his 
standard ; nor to his standard, without systematic 
and vigorous exertion. But, such standard and 
exertion, they have not. They have feeble thought^ 
and changeful feeling^ andftful, itncertain action. 
Most clearly, they have no impelling and sustain- 
ing force of fixed principle and habit, guaranteeing 
constancy. How alarmingly deficient then, they 
must be ! And how plainly they " have need," 
like the Hebrews, " that one teach them the first 
principles of the oracles of God ;" and thus 
taught, ''have need" to be trained in the school, 



78 FORMATIVE CHURCH 

and drilled in tlie camp of Clirist, until their prin- 
ciples shall be matured into habit; and their 
characters moulded to a constancy that shall wipe 
out present reproach ; and clothe them with the 
lasting beauty of lasting worth. 

In closing this chapter upon the true, Christian 
Character, as the Formative Product, we remark, 
that, notwithstanding all the serious drawbacks 
upon its reputation in this present, imperfect 
state, it is, nevertheless, a Character of priceless 
value. Because, a Character, huilt on the Roch 
of eternal truth; a superstructure that will stand 
when God shakes the world down; a superstruc- 
ture, therefore, that will never fail us, because its 
foundation is imperishable. It is a Character, 
moreover, into which enter the clearest and 
deepest convictions of truth; and is, therefore, an 
intelligent, soT^nd and permanent character. It is 
a Character, that embraces the exercise of the 
purest and noblest affections; and so, is a sincere, 
a transparent, an earnest, and a forcible character. 
It is a Character, that is marked by the highest^ 
religious decision; and is, therefore, a uniform 
and reliable character. It is a Character that 
adorns and beautifies the life with innocency and 
usefulness; and is, therefore, a character which * 



DISCIPLINE. '79 

ensures tlie admiration, the esteem, and the con- 
fidence of Earth. And finally, it is a Character, 
which fits for the perfect society of Heaven ; — 
for its high fellowship and everlasting enjoyment. 



CHAPTER V. 

FORMATIYE AGENTS AND MEASURES. 

Sec. 1. — Formative Agents, and Measures; 
WHO, THE Agents? and what, the Measures? 

1. An Agent is an actor ^ and a Measure, the 
form of his action. An agent or actor implies 
some form of action ; and a measure or form of 
action, implies an agent or actor. Different 
agents imply different forms of action ; and 
different forms of action, different agents. 

So that, the actor and his action, the agent and 
his measure are inseparablcj and necessarily con- 
sidered together. 

2. Formative Agents are all classes of Reli- 
gious Teachers; and Formative Measures, all the 
ways or forms of their teaching. The object of 
all Formative agencies and measures, is the pro- 



80 FORMATIVE CHURCH 

duction of the Cliristian character; and the indi- 
ridual, intrinsic value of such agencies and meas- 
ures, is determined by their success in gaining 
this, the jDrescribed object. 

We shall, therefore, as a main, ultimate point, 
consider Formative agents and measures, together, 
in the grounds of their success, and in the causes 
of their failure. 

3. All the different, Formative agents, known 
to the Scriptures are the Holy Spirit, Man him- 
self Christian Ministers, Christian parents, and the 
Christian Church. These, vrith their measures or 
forms of action, may be seen in the light of the 
following statements and quotations. 

The Great Formative Agent is the im^sible 
Almighty, Holy Spirit. He, at first, made 
man ; formed him in the mental and moral image 
of God ; and therefore, knows what he lost in the 
fall; and can restore it. He next, made the 
Holy Scriptures, through the agency of holy men, 
who spoke and wrote as they were moved by 
Him. These pages are his stereoty[)e plates, to 
reprint the lost image of God, on man. And He, 
now makes man "a new creature," bv for minor 
within him " the new man,'^ in the new birth ; 
and will, at last, sanctify his spirit, and renew his 
bodv, and give him an allotment in " the new 



DISCIPLINE. 81 

heavens and new earth, wherein will dwell righte- 
ousness;" thus superintending all the wondrous 
processes of "the Regeneration," from brooding 
over the chaos of creation, to resting in the 
grand consummation, in the renewal of all things 
under the Messiah. 

Thus, is the Holy Spirit,, the greatest Forma- 
tivo Agent in the Universe; the high indispens- 
able Source of help in the work of reconstruction, 
to all agents and all subjects. 

4. Man, himself, is a Formative agent, with 
reference to his own case. In an high sense, he is 
the former of his own character ; the architect 
of his own moral and eternal fortune. By 
taking the Bible in hand; and putting him- 
self under the tuition of the Holy Spirit, in a 
spirit of submissive, teachable co-operation, he 
becomes the subject of a change in views, feelings 
and purposes, wondrous as delightful ; a change, 
which is, alike, the forerunner of a noble life on 
earth, and a nobler life in Heaven. 

5. But this chapter is especially allotted to the 
bringing out of the true. Formative Agency of the 
Church. 

All classes of Eeligious Teachers, as we have 
said, are Formative agents. Indeed, every mem- 
ber of a church, who is a Christian, is strictly a 



82 FORMATIVE CHURCH 

Formative agent ; little as lie may think it, and 
humble as may be bis views of bimself. The 
whole membership are, in a sense, by the Scrip- 
tures, divided into three classes. 

First and foremost, stand Christian Ministers. 
Their work is made purely Formative — educa- 
tional. They are required to " Go, and teach all 
nations, baptizing them, and teaching them to 
observe all things that Christ has commanded." 

The term " teach^^'^ it will be observed, occurs 
twice in this direction. In the first instance, it 
means disciple; that is, make disciples ; and so 
relates to those rudimental instructions to sinners, 
which begin to form them to Scriptural thought, 
afi'ection and life. In the second instance, " teach- 
ing''' — " teaching them," means, instruct the dis- 
cipled and the baptized, in the strict observance 
of all Christ's commandments, and so relates to 
the building up of Christians on the foundation 
laid in their renewal and conversion ; and implies 
growth and advancement in strict conformity of 
sentiment and spirit and life to the inspired stand- 
ard of Christian character. 

And thus, it will be perceived, that the whole 
work of a Christian Minister, includes the two 
parts; bringing sinners to the infancy of Chris- 
tian character; and advancing Christians to its 



DISCIPLINE. 83 

manliood. And it must be so, to make their 
work harmonize with the Scriptures, which most 
plainlj address sinners, with a view to their 
Ghristianship ; and Christians with a view to their 
mature Christianship. And hence, the Apostle. 
" Christ, whom we preach ; warning every man, 
and teaching every man in all wisdom, that we 
may present every man perfect in Christ Jesus." 

6. Next, Christian Parents are Formative 
agents. Their work, like that of ministers, is 
made purely Formative — educational. 

They are required to " Bring up their children 
in the nurture and admonition of the Lord." To 
bring up a child to manhood, physically,, is to 
feed and clothe, and exercise, and fully develop, 
and generally care for his body, during minority ; 
thus producing physical power — executive power. 
To bring up a child to manhood, mentally y is tO' 
exercise and develop the powers of his mind by 
study ; thus producing intellectual power — the 
power to grasp and enjoy truth. And to bring 
up a child to manhood, religiously^ — "in the nur- 
ture and admonition of the Lord," is to employ, 
develop, and enrich his understanding; and en- 
gage and purify his heart ; and elevate and enoble 
his life, by the study, the perception^ the love, 
and the habitual practice of ^ inspired truth ; thus 



84 FORMATIVE CHURCH 

producing moral and spiritual power — the power 
to perform duty, resist temptation, and endure 
trial to tiie end. 

True religious education, wliomsoever tlie edu- 
cator may be, confers such sublime power, as cer- 
tainly as physical and mental education, power of 
body and power of mind. And it is the lofty 
mission of the Christian parent, to bless his child 
with this three-fold power ; and thus confer upon 
him all that is great and good, in a full, physical, 
mental, and moral manhood. 

Y. And last, the Christian Church, herself ; and 
every true member of it, is a Formative agent. 

Plainly, as ministers are required to '' Preach 
the gospel to every creature ;" and plainly as pa- 
rents are required to ^' Bring and train up" their 
children in the ways of the Lord ; so plainly are 
bU. the members of the Church required to *' Let 
their light so shine before men, that they may see 
their good works, and glorify their Father in 
iheaven." This direction teaches, that each mem- 
ber, and all the members, old and young, great 
and small, male and. female, should so impart, by 
lip and life, their religious knowledge to impeni- 
tent men, that they shall be won to the service 
and glory of God. 

Thus, the first work of each member perfectly 



DISCIPLINE. 85 

harmonizes witli the first part of a minister's work 
on impenitent men ; and with the work of parents 
on their impenitent children. The true work of 
all is purely educational; and, first of all, the edu- 
cation of the impenitent. 

And if we now add to this, the layman's com- 
mission to preach the gospel to every sinful crea- 
ture, a variety of special directions, to each and 
every member, as based upon his individual piety 
and church relationship, we shall see that a large^ 
Social, Religious service and activity are required 
of him, of most direct bearing upon the spiritual 
improvement of himself, and of his fellow-mem- 
bers. 

Sec. 2. — Social Religion; its obligation. 

The following are a few of the special direc- 
tions^ on Social Religious Duty, to which we have 
just referred. "Not forsaking the assembling of 
ourselves together, as the manner of some is ; but 
exhorting one another daily." " When ye come 
together into one place to eat the Lord's Supper, 
tarry one for another." " This do in remem- 
brance of me." " How is it, then, Brethren ? 
when ye come together, every one of you hath a 
psalm, hath a doctrine, hath an interpretation. 



86 FORMATIVE CHURCH 

Let all things be done to edifying. For ye may 
all prophesy one by one, that all may learn^ and 
all may be comforted." " Seek that ye may excel 
to the edifying of the church." '' If the whole 
church be come together into one place, and all 
prophesy, and there come in one that believeth 
not, he is convinced of all." "Let the word 
of Christ dwell in you richly in all wisdom ; 
teaching and admonishing one another in psalms 
and hymns and spiritual songs ; singing with grace 
in your hearts to the Lord." "Confess your 
faults one to another and pray one for another, 
that ye may be healed." " If two of you shall 
agree on earth, as touching anything they shall 
ask, it shall be done for them. For where two or 
three are gathered together in my name, there am 
I in the midst of them." " Moreover, if thy 
brother shall trespass against thee, go and tell 
him his fault between thee, and him alone; if 
he will not hear thee, then take one or two more. 
If he shall neglect to hear them, tell it unto the 
Church." 

Now, when we add up all these numbers — all 
these teachings of Christ and his Apostles — we 
have Primitive Social Religion^ as it consisted, in 
frequent gatherings together for worship ; in edi- 
fying instruction in the truth ; in kind admonition 



DISCIPLINE. 



ST 



of wrong and of danger ; in earnest exhortation 
to faithfulness ; in mutual confession and prayer ; 
in faithful Corrective discipline; in solemn cele- 
bration of the Lord's Supper; and in singing 
psalms, and hymns, and spiritual songs. Thus, 
most clearly showing the Primitive Churches to 
have been real schools of Christ ; steadily aiming 
to make all their members, real disciples — actual 
learners; constant in attendance, deeply studious, 
and continually growing in knowledge, grace, 
spirituality, and attractiveness ; thus making the 
Body the true " Light of the world" by its ex- 
ample; and the very "Salt of the earth" by its 
influence. 

And how clearly all these Social Gatherings, 
and every act of worship in them, mark them 
out, as strong Formative measures ; and all the 
actors in them, pastor and people, old and young, 
male and female, as real Formative Agents. 

How clearly, then, also there rests upon all 
Christians, in all ages, the high obligations of 
Social Religion. 

But, how sharply, this view conflicts with the 
non-memhership course of some, who claim to be 
Christ's disciples, but have never entered His 
school ; are never present as students, only as 
spectators ; who, all their lives, skirk the labors 



88 FORMATIVE CHURCH 

and the responsibilities of actual membersliip ; 
and who, when speaking of their course, in this 
respect, rather boast an innocence, than confess a 
wrong. 

Their non-membership course is equally un- 
natural in them as men, and as Christian men. 
Because, the social tendency, which runs through 
all grades of Being, from simple animals to the 
Persons of the God-head, would naturally bring 
them in ; and then, the more and the sooner, the 
stronger affinity — the higher, subtler attraction of 
Holy Minds. So that, disregard of the obligations 
of Social Eeligion, is acting as falsely to nature 
and grace, as to inspired law. 

And how severely this view reproves the non- 
improverrtent course of others ; who, although 
they readily join Christ's church school, are irreg- 
ular in attendance ; positively unstudious ; and 
really non-improving ; really need to be taught, 
when they ought to be teachers ; still babes, 
when they ought to be men, in knowledge. Be- 
cause, improvement is as really the natural order 
of the Church, as the school. 



discipline. 89 

Sec. 3. — Religious instruction to the young. 

The Scripture Law to teach the Young, 

THE basis of Sabbath School and 

Bible Class instruction. 

If, now, to tlie foregoing special directions to 
Ministers, Christian parents, and all Cliurcli mem- 
bers, we add those Scriptures, requiring and giving 
instruction to the young^ we shall have covered 
the chief scriptural ground of Formative agencies 
and measures in and 6y, the church. 

The duties of parents, as such, are of course, 
duties to the young. " Thou shalt teach these 
words diligently unto thy children, and shall talk 
of them when thou sittest in thine ^house, and 
when thou walkest by the way, and when thou 
liest down, and when thou risest up." 

The Scriptures abound in notices of, and in in- 
structions to, the young, in perfect harmony with 
those, addressed to parents. '' Eemember now thy 
Creator in the days of thy youth." " Rejoice, O, 
young man, in thy youth, and let thy heart cheer 
thee, in the days of thy youth, and walk in the 
ways of thine heart, and in the sight of thine 
eyes ; but know thou that for all these things, God 
will bring thee into judgment." " My son, hear 
the instruction of thy father, and forsake not the 
8^ 



90 FORMATIVE CHURCH 

law of tlij motlier." " My son, if sinners entice 
tliee, consent thou not.'* "If thou wilt receive 
my words, so that thou incline thine ear unto 
wisdom ; yea, if thou criest after knowledge, and 
liftest up thy voice for understanding ; if thou 
seekest for her as silver ; then shalt thou under- 
stand the fear of the Lord, righteousness, and 
judgment, and equity ; yea, every good path. So 
shalt thou find favor and good understanding in 
the sight of God and men." " Continue thou in 
the things which thou has learned, knowing of 
whom thou has learned them ; and that from a 
child thou hast known the holy scriptures, which 
are able to make thee wise unto salvation." " I 
love them, that love me, and those that seek me 
early shall find me." 

The Scripture law, then, is. Teach the young. 
Mould them to the Christian character. All 
classes of Religious Teachers, therefore, must 
tenderly regard and carefully promote, the moral 
and religious interests of the young, in order to 
act in harmony with the Scriptures. 

And' hence, although Sabbath Schools and 
Bible Classes are not known to the Scriptures, as 
such, still, the work done in them is, emphatically, 
the great work of the Bible. Most clearly, they 
are both Formative Measures of the highest Scrip- 



DISCIPLINE. • 91 

tural autliority and importance, in view of the 
nature of tlie work they do ; and the time of life 
they do it. They procQiKl upon well-settled princi- 
.ples ; — principles, that identify them with the first 
institutions of religion, and the highest interests of 
the intelligent universe. Namely, that Religion 
consists in the knowledge, love and service of God ; 
that such religion is not found in children, nor 
adults, in the fallen state ; that no literary or 
mere external, moral training can confer it ; that 
biblical instruction is the appointed and only in- 
strumentality for its production in human char- 
acter ; that the earlier this instruction is imparted, 
the better ; and that Schools and Classes, held 
upon the Sabbath for this purpose, are the very 
happiest measures. And thus, Sabbath-School 
and Bible-Class teaching stands, side by side, with 
Public Instruction, and Social Edification. They 
are, most evidently, part and parcel, of God's 
great system of agency and measure, to recast 
the fallen race. 

Sec. 4. — On the true grounds of success in 
Formative work ; talent, piety culture, &c. 

Having thus before us, all the Scripture classes 
of Religious Teachers, and the measures they 



92 FORMATIVE CHURCH 

employ in teaching, we turn to onr main point, to 
consider, all these Agencies and Measm-es, in the 
grounds of theii' success, and the causes of their 
failure. 

K now, we take Preachers and Preaching, as 
the chief class and measure, of religious teachers 
and teachino- ; and careiiillv consider the o^rounds 
of their success, and the causes of their failure, 
we shall find the grounds and the causes which 
operate to help, or to hinder, in their work, all 
other classes of Picligious Teachers. For the 
work of all is the same. They all have the same 
soil to cultivate ; the same instrument of culti- 
vation ; the same aids and obstacles, within and 
without ; and so, must succeed or fail for the same 
reasons. 

Success supposes an effort to gain an object. 
The object, in this case, is the formation of the 
Christian Character. Three-fourths, or three parts 
of such character are mental — ^belong to the 
mind — respect the action of the understanding, 
heart, and will. To form a character so largely 
mental, there must be large, personal adaptation 
in the preacher, to meet the demands of mind, as 
the basis of his success. Indeed, his success or 
failure will be, as his personal adaptation to meet 
the demands of mind. The whole practical force 
of any agent, lies in his adaptation to his work. 



DISCIPLINE. 93 

We allude, rather to tlie immediate^ than re- 
mote requisites of success; more to those high 
spiritual qualijlcaiions^ which the preacher, as 
every teacher, has need to bring to his work, than 
to natural gifts, simple piety, or literary culture. 
Although Teachers of every class, must have 
something of all these attributes, in order to any 
reasonable hope of success. 

In passing, we may, very briefly, notice these, 
more remote and fundamental requisites of suc- 
cess. 

The Apostle, on natural capacity^ says that, 
" A bishop must be apt to teach, and sober." 
The phrase, ai^t to teac\ implies the poAver to 
conceive, to arrange, and to express thought. 
And the term, sober^ relates to natural soundness 
of mind ; and means that the minister must have 
a well-balanced mind ; a mind, that having ap- 
prehended the truth, will hold it firmly. And 
both teiTQs teach, that he must be a clear, deep, 
steady thinker ; not an ultraist, and thus capable 
of pushing principles and measures to extremes ; 
nor a fanatic, governed rather by imagination and 
enthusiasm, than sound judgment ; but a reliable 
man, both as to capacity and uniformity of doc- 
trinal and practical position. 

The Saviour, on piety ^ says, that a man " must 



94 FORMATIVE CHURCH 

be born again." The new birtli of the Spirit, is 
an indispensable qualification of the preacher. 
It grafts piety on to talent, and secures fruit of 
true, spiritual flavor. It adds the relish, to the 
perception of truth. A strong mind might grasp 
the truth, the renewed mind, alone, can relish it. 
The preacher has need, not only to see the beauty 
of the truth he exhibits; but taste its unutter- 
able sweetness for himself. This pure, spiritual 
perception and relish of the truth, which the new 
birth, alone, gives, is the natural and indispensable 
basis of an overflowing, overpowering unction in 
preaching it. 

And now, if we will add to these common- 
sense teachings of Christ, and his servant, Paul, 
on gifts and grace, those other inspired instruc- 
tions to Ministers, on " reading," *' meditation," 
" study," " continuing in things, learned," and 
" holding fast things, taught," we shall see a large, 
Scriptural ground for mental culture in Ministers, 
as well as all religious teachers. And then, if we 
only glance at the nature of their work, we shall, 
the more clearly, see its high necessity. 

A minister is a Religious Educator. His busi* 
ness, therefore, is three-fold ; to train the under- 
standing^ to close, biblical investigation, thus 
forming it to the habit of correct, inspired 



1! 



Mi 



DISCIPLINE. ' 95 

thouglit; to train^ the hearty to the exercise of 
religious emotions, thus forming it to the habit of 
deep, spiritual interest ; and to train the will to 
prompt, religious decision, thus forming it to tlfe 
habit of ready submission to God. Thus does he 
religiously train the mind to the three great classes 
of mental action ; suited to the three great facul- 
ties of the mind ; and suited, also, to the three 
great features of the Bible ; subjects, objects, and 
laws. And the simple, legitimate fruit is religious 
thought, religious interest, and religious purpose ; 
the three things which constitute the inner basis 
of the outer religious life ; and the three things, 
therefore, that constitute the sum of religious 
education. 

How clear, then, if such is the nature of his 
work ; — if an Educator — a Religious Trainer, that 
he, himself, must be educated and religiously 
trained. In order to meet the demands of mind 
and depraved mind, he needs varied culture, Lite- 
rary and Theological. 

.In the first place, he should be a man of de- 
cided^ mental power. Education gives this. Edu- 
cation disciplines the mind. It exercises and 
strengthens the perceptive, the retentive, the 
reasoning, and the imaginative powers. The 
mind, thus exercised and disciplined, is the 



9b FORMATIVE CHURCH 

stronger for it, just like the blacksmitli's riglit 
arm, that wields the hammer, and his left hand, 
that grasps the tongs. The mind, exercised and 
disciplined, is the stronger for it, just like the la- 
boring man's body. In the one case, we have 
physical strength — muscle ; the fruit of manual 
labor ; in the other, mental strength — brain ; the 
fruit of mental labor : two kinds of strength, but 
one process of manufacture — education. 

Thus, the true service of education to the mind, 
is to confer upon it simple power — increased 
power ; the power, definitely, of quick perception, 
strong reasoning, and clear illustration ; the 
power, also, of knowledge ; and the power of 
language, the medium and the dress of thought. 

And true, Theological education gives the 
knowledge of the Bible, and skill in the presenta- 
tion of its truths ; the two things, that emphati- 
cally, make the minister ; — knoidedge of the 
Bible, and i30iver^ to wield it with effect. And 
Theological education is 2^ failure^ whether by its 
own fault or not, unless it confer that power ; a 
power, which resides in the thought, in the emo- 
tion, and in the address, combined ; and which is, 
therefore, secured by the culture of the tiecei^ 
and the rtia,nners^ as well as the intellect. The 
whole man must be formed in the Seminary, in 



DISCIPLINE. 97 

order to whole formations^ out of it. The im- 
pression will be as the type ; and the type as the 
manufacture. 

Now, with such thorough, Theological culture ; 
superadded to sterling native talent, true piety, 
and faithful literary discipline, how plainly the 
Preacher is largely fitted for his work, as a Ee- 
ligious Educator. For, all these are high elements 
of ministerial power ; and must go in, and go far, 
towards making up his adaptation to successfully 
meet the demands of mind. 

But we alluded, specially, to personal adapta- 
tion to meet the wants of mind, in relation to the 
present spiritual qualifications of the Preacher, or 
Teacher. Suppose, then, for illustration, that the 
preacher has before him, a congregation, class, or 
individual hearer. 

Now, if he have thought — the exact thought 
of the text, paragraph, or lesson, in hand ; if he 
have, by hard, prayerful study, really mastered its 
meaning ; and if he bring out that thought and 
meaning, clearly, he meets the demand of the 
understanding. The understanding of his hearer 
is aroused and brought to labor. Mental labor 
induces mental labor. Thought begets thought. 
And a state of conviction^ legitimately follows. 
And thus, the first point of success is gained, 
9 



98 FORMATIVE CHURCH 

And this degree of success, snows tlie preaclier^s 
adaptation of intellect for his work, as to its natu- 
ral power, its culture, and its present state of 
preparation by close study. 

Now, in contrast with this, some ministers as- 
cend pulpit stairs without any such ample prepa- 
ration ; and have, consequently, no attention, 
and secure no conviction. A minister once said 
to a new congregation : " For two Sabbaths, I 
have labored, and failed to fix attention and inter- 
est you. You all appear as though you expected 
nothing." An intelligent lady, afterwards, re- 
plied : " True, your remark may be, for, for six 
months past, we have had nothing." They had 
had a man in the pulpit ; but still, had had 
nothing. He was simply an empty pitcher ; and 
left his people, where he found them, with un- 
slaked thirst, and dissipated attention, and minds 
instinctively wandering in quest of something. 
The lack of hard mental labor in the study and in 
the pulpit, had caused the want of it in the pew, • 
Sure as the minister is a close thinker, such will 
his hearers become. And sure as he meets the 
natural demand of his own mind for thought, he 
will meet that, of theirs ; and will receive, at once, 
their fixed attention, as the fruit and evidence of 
the fact. 



DISCIPLINE. 99 

Again, if tlie preacher have feeling — strong 
feeling, deep interest, high emotion ; enkindled by 
the Holy Spirit and by the subject which he pre- 
sents and presses upon the consideration and ac- 
ceptance of his hearers, he meets the demand of 
the Heart, Because, heart speaks to heart. " As 
in water, face answereth to face ; so, the heart 
of man to man." Heart moves, and melts 
heart. Thus sympathy is awakened, and tears 
flow, and blessing descends; and a state of pure, 
strong, religious interest^ is produced. And thus, 
the second point of success is gained. And this 
second degree of success, shows the preacher's 
adaptation to meet the demand of mind, far as 
the high, spiritual culture of his own affections is 
concerned. 

And again, if the preacher is, himself, a man 
of marked religious decision of character, as well 
as conviction and interest, and is seen and felt, by 
his hearers, as yielding his whole being, to the 
claims of those laws, and the force of those mo- 
tives, which he presses on them, then, is the de- 
mand of the Will^ met. For, a rigM example a 
wholly right example, is the embodiment of all 
laws and motives ; and, instantly commands both 
admiration and imitation. 

This, now, is success the highest and the 



100 FORMATIVE CHURCH 

truest ; and a success, under God, wliicli follows 
from tlie present, personal, spiritual adaptation 
of tlie preacher to meet tlie wliole demand of 
mind. And, we scarcely need add, that tlie 
wliole secret of this adaptation — the adaptation 
of success — lies in the fact, that the preacher had 
first met the demand of his own mind. He won 
his hearers, because, he first won himself. ''• Take 
heed unto thyself and unto thy doctrine ; con- 
tinue in them ; for, in doing this, thou shalt both 
save thyself and them that hear thee." 

There is one other ground of success, which 
we may mention. It may be called an external 
ground. We mean, simple speaking — simple 
speaking, as the best manner of giving full ex- 
pression and force to talent, piety, culture, and 
high devotion, in the presentation of truth to the 
mind. 

The simple office-work of the Bible, as we have 
seen, is to present inspired truth to the mind, as 
through the eye in reading. But, the office-work 
of Preaching or Teaching, as we have, also, seen, 
is to present the same truth to the mind, through 
the eye and ear both ; and thus, with the greater 
efi'ect. Its function is to render the truth plainer 
to the understanding, more impressive to the 
heart, more determining to the will, and more re- 



DISCIPLINE. 101 

forming to the life, than its simple reading could 
do. And .thus prove the truth of some one's say- 
ing, that "A scholar would learn more from the 
mouth of an able teacher in ten minutes, than 
from a book in a whole day." So an hearer, from 
an able preacher. Reading has its advantages. 
It brings the truth to the eye and the mind ; and 
is, therefore, enjoined as a rich and effective, 
though silent, means of saving knowledge. 

But Preaching, or Teaching Christ has evi- 
dently chosen as something greatly in advance of 
it ; as something specially adapted to arouse and 
instruct men — to convince and impress them — to 
reform and save them. And far as preaching is 
true to itself; true to its appointment, and its 
profession, such results ever follow. It is a fact 
of history, observation and experience, that when- 
ever a preacher has been seen and felt, as giving 
utterance to the whole counsel of God, in a spirit 
of true earnest faithfulness to the souls of men, 
that his hearers have been as certainly moved as 
himself. Sure as waters flow and bodies fall, by 
fixed law; so sure, really aroused and convinced, 
himself the preacher arouses and convinces those 
that hang upon his lips. There is always a tell- 
ing power, in the presence, and voice, and action, 
of the living preacher, when these all bear the 
9* 



102 FORMATIVE CHURCH 

impress of tlie all-pervading convictions of his 
own understanding, and tlie burning earnestness 
of his own heart. And it is so, because man, 
addressing his fellow man, was made to affect and 
move him. "Iron sharpeneth iron; so a man 
sharpeneth the countenance of his friend." And it 
is so, especially, because, the preacher, grappling 
with the thought, and glowing with the life of re- 
ligion, is employed by the Divine Spirit to infuse 
that thought and that life, into the dark under- 
standing and dead heart of his hearer ; and 
thus is "the gospel preached with the Holy 
Ghost sent down from Heaven." It is in this way, 
the gospel has always been propagated. It is, by 
the contact of a living ministry with a dead 
world, that Christ Jesus has ordained to save that 
world. And hence. His command : " Go, teach 
all nations, baptizing them.'' Baptizing them ! 
Of course, because, of course, discijjle them. Cer- 
tain success lies out upon the very face of the 
direction. And hence, the brilliant successes that 
attended the primitive preachers, while acting un- 
der this Commission. And hence, also, in earlier 
time, how the Baptist swayed the multitudes that 
thronged him upon the beaten shores, and beside 
the consecrated waters of the Jordan. And how 
Whitefield, in later times, carried the thousands 



DISCH'LINE. 103 

upon tiiOTisands, that liung breathless upon his 
lips. Christmas Evans said of him, that '^ per- 
sons, nnder his ministry, wept, and cried for 
mercy, and even fainted by the power of his in- 
fluence." And how true — how very true, in 
"Whitefield's own case, his own remark, that "An 
earnest minister will make an attentive congrega- 
tion." And he might have added, "an anxious 
and a convicted one." As in the time and case 
of another earnest preacher ; " Now, when they 
heard this, they were pricked in their heart, and 
said unto Peter and the rest of the Apostles, Men 
and Brethren, what shall we do ?" " He that 
goeth forth and weepeth, bearing precious seed, 
shall doubtless come again with rejoicing, bring- 
ing his sheaves with him." 

Preaching, then, — ^^the real address of the truth 
of God to the mind of man, by the living 
Teacher^ who thinks it, and feels it, and lives it, 
and proclaims it ; based as it is, in the soundest 
philosophy, and embraced as it is, in the plan of 
God, is most plainly adapted, to large success over 
any other form of its presentation. Such minis- 
try, indeed, was made to tell, in its every exer- 
cise. Ministers, like Peter, would pierce their 
hearers to the heart, in every wielding of the 
sword of the Spirit, did they but first lay its keen 



104 FORMATIVE CHURCH 

edge upon tlie flesh of their own hearts. Self- 
closeness gives the power of closeness. If a 
preacher is really, spiritually close with himself, 
he will be close with others, and will be success- 
ful. And if not close with others, it demon- 
strates deep, personal, spiritual deficiency. And 
here comes out the secret of a world of failure in 
an ofiice, every way adapted to success. For it is 
this very closeness^ this true spirit of faithfulness^ 
first to one's own soul, and then, to the souls of 
others, that alone, turns everything of talent, and 
culture, and position, and influence to the high 
account of success. 

Sec. -5. — On the common causes of failure, 
IN Formative work ; want of high spir- 
ituality, WANT OF knowledge OF 
the mind, etc. 

While a low spirituality may be the great, pre- 
vailing cause of failure in our Formative work, 
there are other causes that may put our Philoso- 
phy^ our Theology^ our Perseverance^ and our 
general plan of Church Worship, at fault. 

1. Our Mental Philosophy. 

We must ever bear in mind, that the product, 
for which we labor, in all departments of teach- 



DISCIPLINE 105 

ing, is a well-balanced, reliable Christian Cbar- 
acter. In laboring to reacb such result, the 
Preacher may fail, for the want of a clear view 
of Uie mind — of its faculties, and of their indi- 
vidual function and demand, in order to such 
character. As the Farmer must understand the 
soil he cultivates, in order to successful husbandry ; 
and the Physician, the body he treats, in order to 
skillful practice ; so the Preacher must under- 
stand, the mind he molds, in order to address the 
understanding and heart, in due 'proportion ; and 
thus produce a well-balanced mind and character. 
It is not enough, that light be shed upon the un- 
derstanding, alone ; or, that interest be awakened 
in the heart, alone. Light and interest must 
both exist, at the same time, in combination, and 
in due proportion, in order to preserve the true 
balance of the mind. And, unless the preacher 
does well understand this, he will signally fail. If 
he address the understanding, chiefly^ he will 
freight the mind with thought, down to the 
water's edge, and leave it there, to rot and sink, 
because not a sail is unfurled to catch the breezes 
of heaven. And, on the other hand, if he ad- 
dress the emotional nature of man, chiefly^ he will 
excite, and bring his hearer to quick decision, and 
prompt action, and over-action, only to pave the 



106 FORMATIVE CHURCH 

way for ruinous reaction. In either case, lie 
equally and signally fails ; and fails for tlie want 
of a knowledge of the mind. 

Indeed, so essential to a Minister's success, is a 
thorough knowledge of the mind, that even such 
knowledge of it, as he gains in the Schools is not 
sufficient. To his school and book knowledge, he 
has need to superadd that which comes from 
actual, experimental contact with men. The con- 
tact, for example, of the Physician. The Doctor 
is, emphatically, a studious, practical, and success- 
ful man. His success arises from adaptation. 
And his adaptation from his intimate knowledge 
of cases, gained by personal contact, and indi- 
vidual examination. Now, it is, precisely, such 
contact with men, that will give the minister a 
far-reaching insight into the nature and condi- 
tions of mind; without which, he will signally 
fail, in producing the result in question ; a well- 
balanced, reliable Christian character. Because, 
such character was never yet produced, without 
proper treatment of the mind. And such treat- 
ment would bring ministers, at once, from the 
extremes, whether intellectual or emotional. And, 
it would seem that the genuine fruit of their dis- 
proportionate labor, would drive them to the true, 
central point. For, men of the best minds and 



DISCIPLINE, 107 

culture, who rather work their intellects, than ex- 
ercise their affections, make men and leave them, 
like themselves, deep, dry, cold thinkers ; and slow 
actors ; men all head, without heart and feet. A 
fruit, perhaps, no more genuinely monstrous, than 
a being with heart and feet, but headless ; the 
legitimate product of the opposite extreme and 
style of labor. The demand of the times, in the 
higher circles, is, the greater culture of the affec- 
tions. It is the large, warm heart, with the large, 
clear head, that constitutes the true balance of 
the mind; and stamps the life with a uniform 
and noble activity. But, in vain do we look for 
such ^'highest style of man^'^ till a better knowl- 
edge of the mind ensures its right treatment, 

2. Our Theology, 

Failure may arise from another cause, the want 
of a proportionate presentation of Doctrinal and 
Practical truth. 

The Preacher has need to bring to his aid, not 
only a sound Philosophy, but a sound Theology, 
*' The whole counsel of God," is an admirable ad- 
mixture of doctrine and practice. The true doc- 
trine infallibly yields true practice. And true 
practice is ever based on true doctrine. The 
Divine and the Human agencies, in the formation 
of the Christian Character, are parts of a system. 



108 FORMATIVE CHURCH 

And if tlie Preacher does not understand this, his 
preaching will be marked, by an excess of doc- 
trine, dr of duty. He will unduly magnify the 
fact of dependence, or the duty of action, 
Whereas, the channel of truth lies between the 
two extremes, as between two banks. If he, there- 
fore, occupy one bank, or the other — one extreme 
or the other, instead of the whole ground ; if his 
own mind is not rightly, scripturally balanced ; if 
he do not equally enjoy those distant and appa- 
rently antagonistic parts of Revelation, dependence 
and activity^ he will fail duly to teach and impress 
both the work of God and the duty of man. 
And fail, therefore, also, in producing a well-bal- 
anced religious mind and character ; for it wants 
the whole truth for the whole mind, in order to 
such result. The mind demands all the truth 
provided for it; and the truth demands all the 
faculties, necessary to embrace it. It is only, 
therefore, by addressing the whole truth to the 
whole mind ; and thus meeting the natural de- 
mand of both, that we reap a whole success, in 
the shape of a well-balanced, reliable Christian 
Character. 

3. Our Perseverance, 

Failure often arises from another cause, the lack 
of perseverance in our work, as Teachers. We 



DISCIPLINE. 109 

may fail in none of tlie things mentioned up to 
the last. We may have talent, and piety, and 
culture, and devotion, and intimate acquaintance 
with the mind and the truth ; and may bring all 
these harmoniously to bear upon an individual, up 
to the point of his conversion to Christ ; and then, 
and thereafter, fail. Because, we do not persever- 
ingly hold on to him, until his religious habits are 
thoroughly formed, 

I need only add; a well-balanced, reliable, 
Christian Character is never formed, until all the 
mental and practical acts which constitute it, have 
been repeated, and repeated unto confirmed habit. 
And it is the Teacher's high and responsible 
work, to perseveringly superintend all this process 
of formation : " watching for souls as they that 
must give account," until they " stand perfect and 
complete in all the will of God." 

Sec. 6. — On a Special Cause of failure; 

WRONG division OF MINISTERIAL LABOR. 

There is one great and Special Cause of failure, 
in our Formative work, which remains to be men- 
tioned. We mean, the wrong division of Minis- 
terial labor. 

The following, it appears to us, is the true 
10 



110 FORMATIVE CHURCH 

division of a Minister's time and work. 1. Preach- 
ing one Sermon^ eacli Sabbath morning. 2. Hold- 
ing a Congregational Bible Class, at sucli hour as 
suits the convenience of the church. 3. Con- 
ducting a Social Religious Meeting, in the evening 
as the third and concluding Sabbath exercise. 
And 4. Studying his one weekly sermon and 
Bible class lesson ; and Visiting his people, on a 
plan, that will reach all within reasonable times. 

The reasons, favoring this division of Ministe- 
rial time and labor, are the following : 

1. We now, have too much preaching ; not too 
good preaching, but too much public preaching — 
too many sermons — more than it is a privilege, 
either to preach or to hear. Ministers are too se- 
verely taxed with study, and confinement, and 
anxiety to prepare two or more sermons per week, 
for the same congregation, as good as they are 
expected and ought, to be. Their situation is 
unnatural and uncomfortable. There is a friction 
which wears and exhausts, and gradually works 
discouragement ; and finally, becoming insupport- 
able, is relieved, temporarily, by change. But, 
" 'Tis a poor relief we gain, to change the place" 
of settlement ; but " keep the pain" of the same 
mischievous plan of exhausting, useless labor. 

And as to the Church, they know and feel that 



DISCIPLINE. Ill 

tlie Ministry is a great and blessed Formative 
measure, of Divine appointment, of wliicli tliey 
could not consent to be deprived. But tbey often 
feel, too, that we may have too much of a good 
thing. They may not say it, but they act it. 
They show by going home, or staying home, from 
the second sermon, that as it was really no privi- 
lege for the minister to prepare it, so none for them 
to hear it. And the wrong lies not so much in 
the wicked indifference of pulpit, and pew, to good 
things ; as in the weakness of both, in allowing a 
provision to be made, that nature and grace both 
decline as uncalled for ; and therefore, useless, and 
therefore, damaging. Must not such literal task- 
work be as displeasing to God, as it is unprofitable 
to men ? 

Let the second sermon, then, be dismissed ; and 
let the Minister bestow something like the time 
and the labor on the one sermon^ he would on the 
two ; and then, lay out his whole strength on it, 
Sabbath morning, when he is fresh to preach it, 
and the people fresh to hear it ; and there will be 
a mutual privilege felt, and profit found, that will 
just demonstrate, that one sermon is preaching 
enough for one day ; both for minister and peo- 
ple, in view of the actual demand of mind, and 
of spiritual growth. 



112 FORMATIVE CHURCH 

2. A second reason, favoring the aforesaid di- 
vision of Ministerial labor, is, we have too little 
pastoral visitation. 

Taxed too severely in one direction, ministers 
are necessarily deficient in another. They preach 
in public too much ; '\fro?n house to house ^^ too 
little. If much of the time, spent in seclusion, in 
the deep study of Books, were spent in \dsitation, 
in the close study of Men, for the express purpose 
of acquaintance with individual mind, and with 
mental conditions, in all their immense diversity 
of type ; and for the purpose of supplying appro- 
priate instruction ; so that, the Minister should be 
known and felt, by all he chanced to meet, as an 
intelligent, earnest, faithful, spiritual guide ; be- 
coming '* all things to all men, that by all means 
he might save some,'' the legitimate and blessed 
results would be, a large and precious acquaint- 
ance and high mutual sympathy and esteem be- 
tween pastor and people- — a greatly increased 
attendance of the neglected and neglecting many, 
along with the favored few, upon his preaching — 
better adapted preaching — preaching more en- 
joyed both by pastor and people, because rarer 
and richer — and, of course, preaching, crowned 
with the fair fruit of an higher spirituality, and a 
sustained activity in the church ; and with nume- 
rous additions of " such as shall be saved." 



DISCIPLINE. 113 

3. A third reason in favor of such division of 
labor, is, the Pastor might thus become the able 
Teacher of a most use/id Bible Class in the 
church. 

A Bible Class, where the Teacher has bent 
himself down to the most ample preparation ; and 
where the exercise is conducted in a truly teacha- 
ble, devotional spirit, is one of the very best 
Formative measures. The Bible Class, however, 
it is painful to admit, has few attractions to the 
mass of church members. And the reason is 
obvious. A true Bible Class — just the right 
thing — has never been within their reach, it may 
be ; or, if it have, they have never reached it. 
They know, for some reason, little or nothing of 
Bible-class study and advantages, by actual expe- 
rience. And Bible-class work, and profit, and 
pleasure, are things, like religion, better known by 
experience, than by description. Persons of fair 
mind and faithful application to the study of the 
Scriptures in the Bible Class, have, confessed to a 
surprise at the value of the exercise, which is akin 
to the surprise of the simple convert to religioUo 
"Behold, the half was not told me !" 

The importance of greater scriptural knowledge 
in the church, has, at times, been so much felt, 
that expository preaching has been stronglv com* 
10^ 



114 FORMATIVE CHURCH 

mended, and often tried. But few, only, like it. 
Now, tlie Bible Class is better ; as easier, both for 
Pastor and people, by cbange of manner ; as less 
dry, and more interesting by the closer contact of 
mind with mind, and of mind with the truth ; 
and as being thus decidedly self-sustaining. Thus, 
" extended views a narrow mind extend ;" and 
often force the utterance : " How much better it 
is, to get wisdom than gold !" 

Now, that the rich Bible-class experience of 
many, may become the experience of all ; and that 
all may be converted to a life of close scriptural 
study ; — let a Bible Class, for all the Church and 
Congregation that can attend, be commenced, by 
the Pastor, as Teacher ; as a permanent institu 
tion ; as a settled part of the Sabbath exercises, 
as much as the preaching of the morning and the 
praying of the evening. 

The best Bible-class 7:)^a7i of study, we think, is 
the Paragra'phic; which takes a paragraph, at a 
time, for a lesson ; examines its language, defines 
its subject ; deduces its lessons, and considers its 
connection and bearing, as a link in the chain of 
the Narrative. 

First, it takes a Paragraph for a lesson, A 
paragraph contains one subject, and is, therefore, 
the very quantum for a lesson. The human mind 



DISCIPLINE. 115 

wants one tiling at a time, and the whole of that. 
Sometimes, it is true, a paragraph may be rather 
long, or rather short, for a lesson. If too long, it 
may be divided. Its length and importance may 
justify division, and the spending of two weeks 
in its study. If too short, two paragraphs may 
be taken, as is sometimes convenient. In which 
case we have the whole of two small things ; and 
that is better than parts of several, according to 
the old, " verse-a-day" system, which cut para- 
graphs all to pieces ; thus wholly robbing the mind 
of wholeness of subject, and unity of view. But, 
as a very general thing the paragraphs of the in- 
spired Narratives, are of very suitable length. 
Mathew, for example, contains one hundred and 
sixty-seven paragraphs ; one hundred and forty- 
one — more than three-fourths of which — are of 
very convenient length. And the Epistles, 
though having their scope, will be found to be 
made up of very natural parts ; and to be suscep- 
tible of very convenient divisions ; and when each 
division is held, with the scope of the letter, the 
mind is satisfied and profited, according to the 
Divine intention. And when these ends are not 
gained, it demonstrates the bad handling of a 
good thing. With a paragraph, then, for a 
lesson, 



116 FORMATIVE CHURCH 

Second, Exiolain its language. 

Examine every term and phrase, critically ; and 
thus, get the Classical and Historical meaning, 
and Scriptural use, of every word. Until the lan- 
guage of a paragraph is thus mastered, its Subject 
cannot be understood, and its Lessons, learned. 
The language is the dress of the subject ; the first 
thing seen, and to be examined. The language 
explained. 

Third, Define its Subject, 

The paragraph has one Subject. That is what 
makes it a paragraph. State the one thing on 
which it treats, clearly — in the fewest and best 
terms. The mind is feeling after this ; the subject, 
in simplest dress. State it, then, rightly, and 
meet the demand. The subject defined, 

Fourth, Deduce the sentimental and jpractical 
Lessons it teaches. 

The subject of the paragraph teaches something 
to be believed and to be practiced. For all in- 
spired truth is addressed to our powers of faith 
and works. The point now is, to settle accurately, 
its precise teachings, that we may rise up and go 
away to incorporate them into our forming char- 
acters. 

And last. Consider the paragraph in its con- 
nection^ as a link in the chain of the Narrative ; 
and its value as a part of the whole account. 






DISCIPLINE. IIT 

The Paragrapliic Plan, thus briefly explained, it 
will be perceived, is commended by the following 
facts. It is purely natural , To study the He- 
brew, Greek, Latin, or English language of a 
paragraph, in order to reach its subject, and its 
lessons, is to follow, alike, the order of nature and 
necessity. It is thoroughly exhaustive. It ex- 
tends its researches to everything, in the meaning 
of language, in the nature of subjects, and in the 
character of lessons. It fully meets the demand 
of mind; answering every inquiry, which its 
thirst for knowledge prompts it to ask. It makes 
the close student, master of the lesson, so that as 
he sees it clearly for himself, he can explain it. 
fully to others. It is a plan, suited to every 
paragraph. And a plan, as experiment has shown, 
that wonderfully succeeds in fixing attention, in 
awakening interest, and in securing an invaluable 
progress in biblical study and knowledge. 

Now, to secure the fullest advantages of such 
Bible Class, and such plan of its study, it will be 
conceded, on all hands, that the Pastor should be 
its Teacher. Such Bible Class would be a great 
Church Sabbath School ; and the Pastor its 
natural and responsible Teacher. No man in the 
church, as a general thing, has better talent, and 
higher culture and greater facilities, and more time 



118 FORMATIVE CHURCH 

(provided his time be riglitly divided) to take up 
a paragraph, settle the meaning of its terms, grasp 
its subject, and gather its lessons ; and thus edify, 
and enrich, and bless a Church Bible Class, than 
he. And would every Pastor resolve to have such 
Bible Class, and prepare in the best manner to 
meet it, and meet it, instead of preaching a 
second sermon, the certain results would be, in 
his own case, and that of his people, a greatly in- 
creased interest in its study and teachings. Such, 
class, indeed, would become a great attraction in 
the church, for its felt, intrinsic profit ; for its ex- 
cellent social bearing ; and for its direct tendency 
to promote social, religious activity and edifica- 
tion ; the development of gifts, and the general 
usefulness of the membership. " We speak that 
we do know, and testify that we have seen." 

"We have seen a Pastor resolve upon his plan, 
announce his intention, form his class, and bend 
down to the faithful examination of his lesson, as 
to the preparation of a sermon ; reducing the 
whole — terms, topic, and lessons — to a course of 
natural, well-digested, written questions, which he 
could answer^ as well as ask. And the result as- 
tonished him in two respects. He was astonished 
at his own delio'ht, arisino; from lettino; his bucket 
and pole, down so deep into God's well ; and as- 



DISCIPLINE. 119- 

tonished, again, in noticing the every Sabbath.- 
day's rising interest in his class. Even persons 
that were never in a Bible Class before, and could 
scarcely answer one question intelligently, would 
crowd around to hear every question and every 
answer ; being saved from the embarrassment of 
exposing their ignorance, by the questions being 
all addressed — not to individuals, but to the class ; 
all answering that could and wished — if none, the 
Pastor, 

4. A fourth and final reason, favoring the afore- 
■ said division of Ministerial labor, is, it would leave 
the Pastor committed to^ and fitted foVythfi best 
conduct of the Social Meeting, 

We have already seen, that Primitive- Social 
Religion was marked by high activities, and great 
advantages ; and by activities for the sake of ad- 
vantages. They met often, and "Exhorted, and 
confessed, and prayed, and admonished one an- 
other in psalms and hymns and spiritual songs, 
making melody in their hearts to the Lord." And 
the Lord hearkened and heard, and the places and 
the hearts, where they were assembled, were 
often shaken. Such were their activities, and 
such their advantages. The activities and the 
advantages now^ as then, must go together,, arm 
in arm. 



120 FORMATIVE CHURCH 

It is fairly supposed tliat the Sermon and the 
Bible-class lesson of the day, have nourished and 
increased the spiritual strength of the church. If 
they have not, they have failed of their true end. 
If they have, then, is this increased strength of 
the church, the natural basis and promise of activ- 
ity in the Social Meeting; as such activity is the 
basis and promise of the Divine blessing. 

Now, it is right amidst these activities, that the 
Pastor takes his stand, in order to make them tell, 
in every way, upon the best results. This, for 
him, is a time and place for close observation and 
application; observation of the real, spiritual 
state of the church and the impenitent, as devel- 
oped in action ; and application of the sermon 
. and lesson of the day, of which his own mind is 
justly supposed to be full ; and of which the mind 
of the Church, ought to be fulL His labor need 
not, and should not be great ; only a few kind, 
-close words of prayer, and review, and applica- 
tion, that all may be " gathered up and nothing 
lost ;" thus weaving into the warp of social action 
and real life, the thread of the Sermon and the 
Lesson ; and thus drawing all .along with himself 
to "give the most earnest heed to the things 
taught and heard, lest at any time they should let 
them slip," and be lost forever. 



DISCIPLIMC. 



121 



And if the Pastor is not exhausted and empty 
from too much preaching and labor, during the 
day, he may justly be expected, to be physically 
fresh and mentally fitted, to lead the Social 
Meeting ; and turn every thing to the best ac- 
count. And what can render the prayers, and 
the remarks, and the songs of the evening exer- 
cise, more instructive, impressive and profitable, 
provided the Sermon and the Lesson have been 
so, than to preserve the same train of thought and 
the same strain of emotion, up to the final Sabbath 
benediction ? 

This would give a new aspect and significance 
to those old, unattractive meetings for conference 
and prayer. Members, now seldom in them, or if 
in them, are silent ; saying nothing, because hav- 
ing nothing to say ; and having nothing to say, 
and saying nothing, because they have no close 
dealings with the Bible, would begin to see 
and to feel, that the Mind was made to be fed, 
and nourished, and strengthened with the truth ; 
and that such internal, spiritual strength finds its 
natural expression in social, religious action ; and 
that such action is always owned and blessed of 
God ; — in whose favor is life, and whose loving 
kindness is better than life. As it is written, 
" Then they that feared the Lord, spake often one 
11 



1^2 FORMATIVE CHURCH 

to another ; alid tlie Lord hearkened and heard it, 
and a book of remembrance was written for them 
that feared the Lord, and that thought upon his 
name. And they shall be mine ; saith the Lord 
of Hosts, in the day when I make up my jewels." 

In conclusion, on right division of Ministerial 
labor and public worship, we have three re- 
marks : 

First, Our own experience and observation has 
taught us, that, with these three Sabbath exer- 
cises — the Sermon, the Bible Class, and the Social 
Meeting — neither more nor less, as a general 
thing; all — pastor and people — will be less 
wearied, more profited, and better satisfied, than 
with any more^ any less^ or any other. But, let 
them all, take on the attractions of Primitive 
Christianity ! Let all the exercises bear the un- 
mistakable stamp, and wield the commanding 
sway of high intelligence, burning interest, and 
freest action ! And, in all eyes, the Pastor is a 
new man ; and the church, a new people ; and 
splendid successes are reaped where all was wide- 
spread and disheartening failure ! 

Second, We see that Preaching and Social Re- 
ligion have, substantially, an equal notice in the 
Scriptures ; and are, therefore, substantially, 
equally important. Hence, to secure the largest 



DISCIPLINE. 123 

good, we must equally employ both, classes of la- 
bor — public instruction and social edification. 
Because, if we go into tbe extreme of Social Re- 
ligion, we fail in tlie closer investigation and larger 
knowledge of the truth. And so, on the other 
hand, if we go into the opposite extreme of 
Preaching, to the neglect of Social action, we fail 
in the higher spiritual edification, life, devotion, 
growth, and usefulness of the Church. In 
churches where the Minister does well nigh all 
the labor, we find spiritual weakness, and low de- 
votion, and staid formality ; but in those, where 
the labors of ministers and members — all, ofiicers, 
rank and file — are duly proportioned, we find the 
best balance of things ; find intelligence and de- 
votion going hand in hand ; find all equally en- 
joying both their appropriate labors, and their 
natural successes. "Brethren, let every man^ 
wherein he is called, therein abide with God." 

Third, If now, any good Minister of Jesus Christ, 
who has given much of his life to the study and 
the pulpit; and whose able ministry has been 
only very moderately successful in spiritual quick- 
ening and conversions ; ivill resolve afresh^ in the 
spirit of renewed conviction of duty, and of true 
faithfulness to his own soul and the souls of his 
fellow-men, to ** study to show himself, approved 



124 FORMATIVE CHURCH 

unto God — a workman" in every department of 
labor, " tliat needeth not to be ashamed ;" and 
ivill resolve afresh^ to ^^ preach the Gospel to every 
creature" within his reasonable reach ; " warning 
every man and teaching every man, publicly, and 
from house to house," in the Bible Class, in the 
Sabbath School and in the prayer meeting ; and 
will resolve afresh^ that he will lay less stress upon 
simple pulpit work, as to amount, and more as to 
effective quality — will preach fewer sermons and 
better ones ; — and then carry out his resolves ; 
preaching his one Sermon upon Sabbath morning, 
that shall show the evidence of amazing labor of 
intellect and heart, over the Bible and on his 
knees ; and then bring out a Bible Class Lesson 
that shall give the same proof of close study and 
deep devotion ; and follow both, with a general 
Social Meeting, in which all the members shall be 
instructed and encouraged to participate ; dealing 
chiefly and briefly in the facts of present personal 
experience ; and then, finally, preach ten, twenty, 
thirty, forty, short sermons during the week at the 
dwellings of the rich, and the homes of the poor, 
he will then, and in that case, find this plan of 
labor has the merit of being strictly Scriptural ; 
of being universally acceptable ; of embracing the 
true variety of labor and so of easiest perform- 



DISCIPLINE 125 

ance ; of securing tlie largest and closest contact 
of mind with mind ; and of yielding thirty, sixty, 
and an hundred fold of scriptural knowledge, high 
spirituality, Christian constancy, sweetest fellow- 
ship, largest usefulness, and highest honor to God 
and man. 

A fine illustration of the spirit and truth of 
these remarks, we find in a statement of the Rev. 
Dr. Way land, at the late Anniversary of the Mis- 
sionary Union, Providence, in relation to the 
labors of the Rev. Mr. Bixby, of the Shan Mis- 
sion. * After toiling some years in Burmah, Mr. 
Bixby returned to this country, his wife in declin- 
ing health. She died soon after their landing in 
America, finding her grave among the hills of 
Vermont. Mr. Bixby afterwards came here to 
Providence, and had the charge of a small church. 
He acted upon his old missionary plan, went from 
house to house, just as he would have done in 
Burmah, expounding the Bible, and praying with 
the inmates. He was thought a strange man, but 
God blessed his earnest efforts. His church pros- 
pered wonderfully. People here called it his 
' Karen Church.' During the revival in Provi- 
dence the Karen Church was more blessed than 
any other. The pastor was beloved, his labors 
were successful, and God was with him " 
11* 



126 formatite church 

Sec. 7. — Special Address to Sabbath School 
Teachers, as Formative Agents. 

In approaciiing tlie conclusion of onr remarks, 
on Formative Assents and Measures, a few words 
of address to Sabbatli Scliool Teacliers seem to be 
called for, by the importance and peculiarities of 
tlieir work. 

My dear Friends and Fellow Teachers : You 
stand high in my estimation and respect, because 
of the special work, to which you have volunta- 
rily and gratuitously put your hands. I am con- 
strained and disposed to put the fairest construc- 
tion upon your motives. But still, good motives 
alone, cannot ensure success. To reap success 
and avoid failure iu your work, there must be 
something in you, and of you, of hi^h qualifica' 
tion, besides noble motives. 

To give you the whole view of your work, and 
the qualifications you need, in the best manner in 
my power, let me suppose that you each have a 
class of six scholars. Xow, you all understand the 
sin-ruined and exposed condition of these children. 
You also understand the Christian Character in 
its constituents of right sentiment, right spirit, and 
right life, unto which you are to form them. 
Your Sabbath School is a true Formative Measure, 



DISCIPLINE. 



127 



and yon, as Teachers in it, are true Formative 
Agents, so far as it, and you, really produce such 
ciiaracter. If the measure and the agency pro- 
duce not that result, they fail in their true end. 
In that case, your own individual work in the 
school, is a failure, to say the least. You also, 
understand, that such character, in your case, and 
in every case, is the result, and must be the result, 
under God, of the right presentation of the truth 
to the mind ; and that such presentation must de- 
pend upon the qualifications of Teachers. But, 
to understand the qualifications, required in a 
given case, we must understand the case. 

In your case, as Sabbath School Teachers, there 
is what is common; and some things that are 
peculiar. 

In common with all Formative agents — all Ke- 
ligious Teachers — you have the same mind — the 
same immortal soil to cultivate ; the same under- 
standing to inform, the same heart to interest, and 
the same will to enlist. You have the same Bible 
in hand as the means to this end. You have the 
same mental faculties of your own to employ ; a 
personal presence, voice, eyes, hands — all to speak 
and give forcible utterance to the truth. You 
have the same Almighty help to implore. And a 
like solemn, personal responsibility, resting upon 
you, for a good result. 



128 FORMATIVE CHURCH 

But tliere are, in your case, some things that 
are peculiar ; and tliat require special care and 
extra effort. These respect the age of your schol- 
ars. They are young; not adults, but children. 
And are, therefore, at the plastic, forming period 
of life ; a period when the mind takes shape 
easily, and often permanent shape, for better or 
for worse. And is the time, therefore, in which 
you, who have this fine, fresh material in hand, to 
mold back to the image and beauty of Eden, 
should employ the highest skill, and the prompt- 
est action. For, remember, these young minds are 
like new land, mellow and rich, and of great pro- 
ductive capabilities. Sow, then, bountifully and 
early, the " incorruptible seed." Else, soon, be- 
hold, a pernicious crop ! and you forced to con- 
fess, '' an enemy hath done this while men slept !" 
Think of it. These young minds are like blanks, 
to be filled by some hand. And a thousand mis- 
chievous hands watch, at every corner, to mar 
them. You may mar them, yourselves. A mis- 
take spoils a blank. Seize then, and wield, with 
consummate care, the inspired pen. The blanks are 
now in your hand. Again, consider, with the very 
tenderest interest, that these young minds are like 
fresh, shooting vines; needing assistance in their 
first attempts, to entwine around and ascend their 



DISCIPLINE. 129 

support, lest they trail, unseemly, in the dust. 
Will you, then, without fail, watch them each 
Sabbath morning ; all ready, with slip and tack, 
hand and hammer ? These young minds, again, 
are like sappUngs ; bent now^ with your finger ; 
but who can bend the oak of eighty circles? 
"That, thou doest, do quickly;" and "do with thy 
might !" Consider, also, that the minds of your 
yotmg class are immature; and therefore, the 
slower to comprehend and realize. A fact, which 
requires of you, the most patient care, to render 
every thing plain and impressive. Consider, too, 
that their minds are easily diverted from a sub- 
ject; and therefore, that it will require the sum- 
moning of all your power, to so interest them as 
to eclipse all other attractions. And then, 
"Childhood and youth are vanity." Consider 
this. Be very tender and forbearing. But fail not, 
to so steep your own souls in seriousness, that you 
will impress it on them. Let them ever breathe 
in your presence a sweet, subduing, serious atmos- 
phere ; and be assured, they are soon thoughtful, 
and serious too ; and their affections for you, will 
be " like the tendrils on the vine, growing and 
clinging." 

But, in addition to these remarks upon what is 
common, and what is peculiar, in your case and 



130 FORMATIVE CHURCH 

work as Teacliers, allow me to invite yon to a 
still closer view of your classes and yourselves, 
TVe Lave supposed, tliat you each have a class 

oi six scholars. Your simple, individual business 
then, is, to so addi'ess the tmth to each of them, ^ 
as to meet the demand of theii' individual minds 
and oasuS. To do this, you must tmderstand each 
mind and case. Xow, to aid you to such knowl- 
edge, or rather, to the way to get it, let ns caU 
these children all np, and look at their minds, nar- 
rowly; look at ea.c]ifaculfi/ of each mind, and its 
state. 

1. Look at their intellects, as to their native 
strength or weakness. You, at once, see here a 
great diversity. Some are dull and slow of 
thought ; others, keen and quick. Some can re- 
member eveiything ; others, nothiug. Thus, you 
see, what Nature has done for them, and can the 
more easily see what you can do for them. 

2. Look next, at their culture. Cidture in- 
creases mental strength. The exact amount of 
mental strength, in each case, whether arising 
from nature, or nature and culture together, you 
must estimate and understand, if you would be 
able to meet the six individual demands, now upon 
yon. 

3. Look next, at the furrdture of theh tmder- 



DISCIPLINE. 131 

Standings. Determine the amount of the reli» 
gious knowledge of each of your class. This is 
much, or little, or nothing. What they each 
know, or do not know of truth, you must know, 
if you would be skillful and successful in hand- 
ling their cases. 

4. Look at their hearts. And here, again, you 
will see a great diversity, as to natural tempera- 
ment, depraved inclination, and religious tendency. 
One is cool and deliberate; another, excitable 
and hasty ; one indifferent, another susceptible ; 
one careless, another serious ; one hard and dry, 
another tender and tearful ; one very sinfully in- 
clined, another quite religiously disposed. Now, 
all these emotional states you may meet in these 
six boys of your class; and should understand 
them in their basis, whether that be nature, or ed- 
ucation, or both. Then, can you say of each 
scholar; ''^I Jcnovj himf^ and then, can you help 
him. Because, a mind that can grasp a case, can 
grasp a remedy. 

5. Look next at their wills. And mark them, 
in their native strength, or weakness ; and in all 
their varying degrees of religious decision, from 
sternest rebellion against God, to measurable sub- 
missiveness. The character and state of the will, 
you must watch and understand, because, decision 



132 FORMATIVE CHURCH 

is a link wliicli necessarily connects the convic- 
tion and the interest, which you may have se- 
cured, with the action which you wish to secure. 

6. And finally; look at their practical habits. 
Look at all this variety of mental power and 
state, as it works out into actual life and habit. 

Having thus looked at your classes, and care- 
fully surveyed the material, and the state of the 
material you have to mold, you will now do well 
to look, as narrowly at yourselves — at your pres- 
ent, spiritual qualifications for the high, and deli- 
cate, and solemn work which you took in hand, 
the moment you consented to take these classes. 

First of all, you are to meet the demand of 
these young minds for thought. Then, must you 
get that thought. You cannot give what you 
have not got. You cannot tell what you do not 
know. And you cannot know the meaning of a 
lesson, without the labor of your own minds. 
Here^ right here^ let me assure you, is the great 
point of failure with many teachers. Because 
they lack hard mental labor, they lack thought ; 
and of course, have nothing well-digested and 
ready to say when before their classes. Look 
yonder, — at Mr. Johnson, for an example. There 
he sits before his class, with empty mind, and va- 
cant countenance, and silent tongue — all of a 



DISCIPLINE. 133 

piece — -all very consistent in themselves. But, all 
most utterly inconsistent with the place he occu- 
pies ! — ^But see there, across the aisle, an example 
of the true thing. Miss Rose, with lips full of 
instructive utterances ; and countenance all aglow 
with liveliest interest, both in her lesson and in 
her class. And study is the sole cause of her 
better appearance. She first bent down to her 
lesson, in close investigation, until she caught its 
thought and expressed its sweetness. And now 
she bends over her class in solemn, affectionate 
interest ; and, see them, bending into her fragrant 
and refreshing presence, thus to reap the fruit, 
and reward the pain, of her hard labor. The 
point, then, is, master the lesson hy study. Know 
for yourself, that you have its exact thought ; and 
then know that your scholars have it ; and thus 
meet the demand of their understandings. 

Again ; you have to meet the demand of the 
minds of your class, for interest, God made all 
human hearts to be interested. And they can be 
interested. Children can be deeply interested in 
a Sabbath School Lesson. But they never were 
yet interested by a teacher, who has no heart. 
Or, whose heart, his class never yet saw touched 
with emotion. ^The teacher must feel ; and if he 
does, his class will feel. Feeling begets feeling as 
12 



134 FORMATIVE CHtRCH 

sufe^as effect follows cause. Sure as tlie heavenly 
breezes strike vou, your little harvest will begin 
to wave. A spark of celestial fire about you, and 
thev iofnite and kindle, and flame in a moment. 
! a rising emotion, that swells the teacher's 
bosom and mounts to the eyelids, and flows in 
tears, has most touching, saving power in it 1 

But, Teacher, you cannot think, nor wish, nor 
will, nor force feeling. No; true, spiritual feeling 
arises, if at all, from purely philosophical and evan- 
gelical causes. If you would have feeling so as to 
impart it to your class, just look at what is adapted 
to excite it ; look at each and all of them, as bear- 
ing the high, mental image of God — as immortal 
in their existence, — as now ruined by sin, and as 
certain to live lives of sin, without conversion. 
Think of the good they must lose, and the evil 
they must do, by such a life ; and of the death 
of misery and hell of torment that must ensue. 
And then, think that you have them in your class 
to-day ; it may be, for the last time. To-morrow, 
they may sicken ; next day, they may die ; and thus 
go right from your class and your hand to ruin. 
And then, think of the account you must render. 
These things, most certainly, are adapted to stir 
every reflecting soul to its deepest foundatioas. 
And if you desire to feel them as you should ; and 



i 



DISCIPLINE. 135 

ask the Holy Spirit to " Renew a right spirit with- 
in you," you will feel, God will help you feel ; 
and feel so deeply, that your class will feel your 
feeling. The language, their sharp eyes will read 
in your close thoughts and deep seriousness, will 
be ; " My heart's desire and prayer f o God, for my 
class is, that they may be saved." Here, then, 
lies all the secret of meeting the demand of your 
class for interest. Be, simply, interested yourself 
by looking in the right direction, and praying to 
the right source. 

Again ; you have to meet the demand of the 
mind, for rules and motives of action, 

God made men to act, and to act in prescribed 
ways, from motives, as much as He made them 
to think and to feel. "Sirs, what must I do to be 
saved V is a question, as true to nature, as to the 
Philipian jailor's perishing circumstances. A rule, 
prescribing some definite course of action, was the 
demand of his mind, in order to avoid ruin, and 
secure salvation. Paul appreciated his motive ; he 
had personally felt it. And, at once, furnished 
him with the rule of faith, on which he, himself, 
had acted in the same circumstances. Now, 
Teachers, the time should come, and may 
come, when the children in your classes, will 
press the same question, from the same mo- 



136 FORMATIVE CHURCH 

tives. And then, and in tliat case, how can you 
tell them " what to dd'^ — ^how they must think, 
and feel, and act, in order to escape hell, and se- 
cure heaven, except you, yourselves, like the 
Apostle, have traveled all that way, under the 
pressure of the same awful motives ? And except 
the same law of faith, and the salvation and the 
damnation that enforce it, are kept fresh and 
vivid in your minds, by the constant presence of 
the sin, and the danger, and the duty of your own 
dear scholars ? Let me assure you, without such 
experience and realization of these things, you 
will neither be faithful to their souls, in your usual 
teaching's ; nor prepared, at any moment of their 
distress and anxiety, to guide them as was the 
Apostle, the jailor. Besides, your classes must 
see and feel, in your whole presence and life, the 
evidence that you, yourselves, are aiming to be as 
right as you would make them ; that you are true 
Christians, obeying every law you teach, and 
yielding to every motive you urge. For, on 
such conviction, in their minds, must rest your 
whole power to do them good. Your power to 
form them to the true Christian Character, will 
always be, in exact proportion as you, yourselves, 
are formed to it. 

Aim, then, my dear Fellow Teachers, to be 



DISCIPLINE. 137 

riglit, in tlie sight of God, and in the estimation 
of your classes; as you would honor Him, and 
save them. Let Him see, and let them see, that 
you are painfully studious and earnestly prayer- 
ful — sincere in your Christian profession, and de- 
cided in your religious course — intelligent and 
sympathizing — really in earnest for their salvation, 
and most persevering to secure it — and my faith 
is, as based on inspiration and experience, that God 
will make the gospel you teach, and the labors 
you employ, His power unto their salvation ; and 
permit you, each, the honor and the happiness of 
saying, in the final day : " Here am I, with the 
children thou hast given me ;" — the six children, 
Thou hast given me ; first, in class; then in conver- 
sion; next, in the church ; and now, at last, in the 
high companionship of Heaven ! An honor, the 
highest conceivable to you; a happiness, the 
greatest possible to them ! 

" He that winneth souls is wise;' " And they 
that be wise shall shine as the brightness of the 
firmament ; and they that turn many to righte- 
ousness as the stars, forever and ever !" 



12* 



138 formative church 

Sec. 8. — On Special Revival Efforts, as 
Formative Measures. 

In this chapter, on Formative Agents and 
Measures, it will be natural, and perhaps, justlj 
expected, that we should notice Special Revival 
Efforts ; and especially, as they are differently 
viewed by different parties ; and as they appear to 
be real successes and an honor to the cause, at 
sometimes ; and, at others, absolute failures and a 
reproach. 

1. The first point of inquiry is, What is a Re- 
vival ? The Christian, not the sinner, is the sub- 
ject of it. His constituents, as a Christian, are 
his religious convictions, interest, purposes, and 
activities. At conversion, all these exercises and 
acts are lively and strong. And were converts to 
live, according to the nature and promptings of 
these precious, spiritual beginnings, they would 
grow livelier and stronger, even unto the perfection 
of Heaven. But, owing to the influence of the 
world, the flesh and the devil, the Christian, at 
times, becomes enfeebled ih all these respects. 
This is religious Declension^ in its nature and 
causes. Now, a Eevival of Eeligion, is the quick- 
ening into new life and vigor, of these enfeebled 
convictions^ emotions, purposes, and activities. 



DISCIPLINE. 1S9 

2. Such revived state of the Cliristian, is always 
accomplislied by his renewed attention to the 
word of God, and the throne of grace. The sub- 
jects, objects, laws, and motives of the Bible, 
engage his mind again ; awakening fresh convic- 
tion and interest ; and arousing to renewed pur- 
poses and acts of faithfulness ; and prayer, always 
going hand in hand with Scriptural study, brings 
again the quickening influence of the Spirit. 
And the result is a genuine Eevival of Eeligion ; 
that is, definitely, a revival of conviction, interest, 
decision, and faithfulness. So, that, the Christian 
regains all that he had lost ; and, advances to 
deeper convictions, more earnest feeling, firmer 
resolves, and stricter obedience, than his convert 
state ever knew. And thus is he, not only, an 
older, but a stronger and a better man, 

3. All Kevivals of Eeligion, commonly so 
called, are not revivals in the broad sense, ex- 
plained. Because, conviction may be revived, 
without feeling enough to ensure action. Again, 
feeli7igs may be revived, without light and con- 
viction sufiicient to render them pure and stable. 
Mere excitement they may be, not solid interest. 
And again, resolution and action may be revived, 
without much true light and true interest to sup- 
port them. It takes the revival of all these, in 



140 FORMATIVE CHURCH 

due proportion, to constitute a genuine Revival 
of Religion. 

4, Such Revival is individual ; and, in a state 
of declension, may be souglit and secured alone, 
or in company. Time and place, and circum- 
stance, matter not, essentially. At all times, and 
in all places and circumstances, Revival is the 
same thing — the same renevred inner and outer 
life, by the Word and the Spirit, counteracting 
declension, in the individual case. Religion is a 
personal thing ; so declension ; and so, therefore. 
Revival. If I seek a revived state, alone, on the 
desolate isle of Patmos, it, of com^se, must be 
individual; if, at Jerusalem, in company vrith an 
hundred and twenty, it is really no less so. Asso- 
ciation vith any number for this purpose, alters 
not my individual duty, or theirs. Individual 
states, with all their necessary peculiarities, must 
be taken up by individuals, themselves ; and dealt 
with, most faithfully, in order to true Revival. 
" I will pour upon the House of David and the 
inhabitants of Jerusalem, the Spirit of grace and 
supplication ; and they shall look upon me whom 
they have pierced, and mourn, as one mourneth 
for his own son, and shall be in bitterness as one 
for his first born. And the land shall mourn, 
every family apart, and their wives apart," " I 



DISCIPLINE. 141 

thought on my ways." " Against Thee have / 
sinned." "I humbled my soul." "Eestore unto me 
the joy of thy salvation." Thus, the work of 
Eevival is, and must be individual. If sought in 
company, as in case of a Church Revival effort, 
we may be aided by the association, according to 
the Divine intention ; but we must not be diverted^ 
as maybe the case, from our own individual work. 
An effort, for a general Revival, is successful pre- 
cisely in proportion, as all eyes are turned within ; 
and all hands are engaged in personal work, as a 
first work. The Revival of a Church, is the re- 
vival of its individual members. This deep, pri- 
mary, individual work prepares the way for utter- 
ances that come welling up from the very depths of 
conviction and emotion ; honest, full utterances, 
that are, alike, the measure of our attainments in 
getting right ; and the gauge of our usefulness in 
aiding others in doing so. The Church Revival, 
therefore, must ever be sought in the individual 
Revival. 

5. Revivals, and Revival Efforts are no new 
thing under the sun. The Acts of the Apostles, 
is emphatically, a Book of Revivals. Ecumenius, 
a Greek writer of the Tenth Century, called this 
book "T/ie gospel of the Holy GhostP It records 
Revivals at Jerusalem, Samaria, Cesarea, Antioch, 



142 FORMATIVE CHURCH 

Phillippi^ Thessalonia, Corintli, Ephesus and 
Rome. Wherever tlie Apostles and the Primi- 
tive Disciples went, they had but one thought, 
one desire, one intention, and one expectation — 
the revival of Christians and the conversion of 
sinners. Thus clearly showing, that those rich 
and rapid extensions of religious conviction, feel- 
ing and action, commonly called Revivals, are not 
some new deceptive creations of modern times ; 
but solemn, blessed realities of every age. Such 
Revivals, and such Revival efforts have existed 
from the beginning ; simply, because, from the 
beginning, they have been necessary to counteract 
declensions ; which have occurred with the cer- 
tainty, with which " the flesh lusts against the 
spirit," and the world allures from duty, and 
Satan tempts to sin, and water runs down hill. 
Declensions and Revivals have always succeeded 
each other, sure as the relapses and the returns of 
Israel. They counteract each other. ^' Things 
seen and temporal," draw off the mind ; then, re- 
action is produced by bringing " things unseen 
and eternal," to bear upon it, and to arrest it ; 
thus subjugating and controlling the strong forces 
of the world, for the time being. 

The Church warfare, in its causes, helps , and 
hindrances, is precisely that of the individual 



DISCIPLINE. 143 

Christian. The Church declension and revival are 
precisely those of the individual. And the nec- 
essity and propriety of Church revival efforts, 
and individual revival efforts, to counteract de- 
clension, rest on the same ground ; and that 
ground is as broad as the whole volume of Divine 
requirement. " Eemove not the old land mark." 

6. The true, special, Eevival Effort has nothing 
unusual in it, except increased interviews^ and in- 
creased activity in duty. The instructions are the 
same. The measures are the same. Nothing 
new or extravagant, either in matter or manner, is 
employed. The same gospel is preached, and the 
same Divine aid, sought ; only with greater fre- 
quency, and naturally, with the greater earnest- 
ness, point and effect. That a revived state of the 
church and the conversion of sinners, should fol- 
low a proceeding so purely philosophical, and 
so plainly evangelical, is no marvel. For ourselves, 
we expect fruit with greater certainty, than from 
the labors of the field. 

Sometimes the church seems to be invited by 
the hovering Spirit, and a favoring Providence, to 
just such increased activity. And sometimes, 
also, without any very special intimations, she 
finds herself right in the midst of stirring scenes ; 
how, she hardly knows. And, like "Jacob, 



144 FORMATIVE CHURCH 

awaked out of his sleep," she exclaims : " Surely 
tlie Lord was. in the place, and I knew it not !" 
And, like him, she enjoys the dread surprise ; and 
rises to improve it, by planting down her pillar of 
memorial and of vow ; and pouring out her oil of 
fresh consecration. The extra visitation demands 
extra effort, and receives it. 

And often, again, in the absence of all special 
Providential indications; and all sensible intima- 
tions of the presence of the Spirit, when the 
Church has increased her labors, in the prescribed 
ways, and for the prescribed ends, under a delibe- 
rate conviction of duty, the results have been just 
as blessed in revival and conversion fruits. 

Y. Such Special efforts seem least called for in 
those Churches^ which, in some high degree, are 
intelligent, sincere, consistent, influential, and re- 
putably prosperous. But, even these churches — 
the best, we xall them — pass long intervals, in 
which their worship is formal and powerless ; at- 
tended with marked, spiritual decline, if not with 
much apparent neglect ; and all this dreary while, 
not a sinner converted in their midst and added to 
their number. Now, a well-directed, true^ revival 
effort, in such case, would work a marked and 
glorious change. 

8. Such Special effort may be made by the 



|! 



1 



DISCIPLINE 145 

Pastor, and his people, alone ; or by the Pastor 
and the Church, with the assistance of some ex- 
perienced Minister, or brother from abroad. Both 
ways are right, if we tate the blessing of God, 
as proof. And circumstances must determine the 
choice between them. 

Provided the Pastor can bear the extra labor, 
nothing can be better, than the first plan. It 
favors the dependence of the Pastor and people, 
upon themselves, and the avoidance of so damag- 
ing -reaction. In this case, then, let the Pastor 
resolve, in the strength of God, upon the required 
change ; and begin with himself. Let him, 
simply, resolve to be right^ as he " must give ac- 
count to God ;" right in his spirit^ as he already is, 
in his convictions. Let him, in dependence and 
prayer, address himself to his whole duty, in the 
true spirit of it, far as he can ; and with a view 
to the full attainment of that spii^it^ as indispens- 
able to his acceptance with God, and his power 
with men ; opening his mind to the conviction of 
all duty ; and putting on, sincerely, the true Ee- 
vival style of freedom, frankness, simplicity, direct- 
ness, and readiness to every good word and work. 
And you have at once, a Revival ; because, re- 
vival is individual. The Pastor is revived. Nor 
he, alone. Soon another and another. The mass 
13 



146 ■ FORMATIVE CHURCH 

are presently stirred. *' Know ye not, tliat a little 
leaven leavenetli tlie whole lump ?" And tlie work 
extends its influence to those without. For thus a 
power is produced and revealed that reaches 
them. The stream of conversion always flows, 
when its channel is cut deep and broad through the 
revival of the Church. Sure as truth and Divine 
power reach and reform pastor and people, they 
reach and reform sinners. Let " the fear of God" 
make the Church tremble, and the world feel the 
vibrations. This is the pure philosophical and 
scriptural order. " He that goeth forth and weep- 
eth, bearing precious seed, shall doubtless come 
again with rejoicing, bringing his sheaves with 
him." 

Now, the change, demanded in the case of a 
great, but inefiicient church, has been brought 
about in the best mannei'. But, suppose the Pas- 
tor, from youth, inexperience, feebleness, or any 
cause, feels inadequate to the proposed, extra 
labor ; assistance may be employed, perhaps, with- 
out extra, damaging consequences. 

Because, a competent assistant will not only 
excite, but control — not only teach, but train — 
not only bring men up to the line of duty, by the 
aid of their emotions ; but fasten them there, by 
the strength of their convictions. Besides, we 



DISCIPLINE. 141 

must ever bear in mind, that all tlie danger does 
not lie on the side of '' excitement ;^^ so much cried 
down by cold, staid orthodoxy. A man may be 
damned, for the want of it ! 

9. The true, Special effort is, especially called 
for, in those churches, which, untaught and un- 
trained to constancy, are habitually high or low^ 
in their religious emotions and activities, as they 
are in or out of a protracted meeting. 

Because, such true effort would teach them sev- 
eral important lessons. 

First of all, that it is an absolute abuse of a 
good thing, to depend on an Annual Revival 
Effort, for spiritual life and increase. Some min- 
isters and churches seem educated to believe, that 
they cannot enjoy a state of Revival in the 
church, attended by the conversion of sinners, 
under ordiniary means. And, therefore, lay 
down and rest in a sort, to them, of excusable in- 
difference and inaction ; laying aside and losing 
sight of, the conversion of sinners as an ever- 
present object. They do not seem to understand, 
that the conversion of sinners is the great and 
first end of the labors of the Christian ministry 
and profession; and, therefore, faithfully sought, 
one of the greatest means of spiritual life ; and 
the strongest guarantee against declension. They 



148 FORMATIVE CHURCH 



n 



have need to learn, by actual observation and ex- 
periment, tbat if Christian Ministers and Churches 
would hold themselves to this labor ; constantly 
" teaching all nations," and letting their " light 
shine before all men," in order that they might 
be brought to glorify God, that their rich experi- 
ence would be a fixed living state of personal con- 
viction, interest, and activity ; and daily additions 
of such as shall be saved ; aud occasionally, a 
sweeping Pentecost — a decidedly extra time of 
labor, success, and enjoyment — instead of those 
miserable, reproachful, ruinous alternations of dead- 
ness and excitement — excitement and deadness. 
Thus, the true effort would teach them the true 
thing ; that is, that Revival Efforts are not substi- 
tutes j but auxiliaries — select schools, in order to 
the best education for active life — musters and 
drills, in order to certain victory on the field ; and 
therefore, efforts not to be depended on, or rested 
in, as ends ; but at best, as aids in the stern, daily 
work of Christian life ; aids to the real higher 
Church-life ; in which every movement and exer- 
cise of the Church, the year round — every ser- 
mon — every prayer is Revival, Formative, and Re- 
formative in its true character and real tendency ; 
thus making Mount Zion, "the Light of the 
world" by constant example ; and " the salt of the 
earth," by steady influence. 



DISCIPLINE. 149 

Again, the true effort would show them, that 
the Meetings thej so much enjoy, do on them, . 
and on others, a very superficial work. Else, why 
do they so rapidly decline in the flame of their 
emotions, as though their fuel were all consumed 
in the recent conflagration ? Else, why do they 
go right into immediate neglect of the ordinary 
means of grace, as of no significance and obliga- 
tion; and as if by common calculation and con- 
sent ? Else, why do they seem to expect such 
decline and neglect, as a thing of course ; and 
seem to expect, as another thing of course, the 
next year, another such like stimulant, to coun- 
teract their accustomed backsliding in heart and 
life ; and so on, to the end of life's checkered 
chapter ; leaving them to be no wiser and better 
at eighty, than twenty ; still " babes," needing 
milk and cordial, instead of " strong men," who 
can stand alone, and work alone, the live-long day 
of Christian life ? Else, if the said work is not 
quite superficial, why do those brought into the 
church, so often find and feel little to sustain and 
hold them ; and so, very soon return to their ac- 
customed paths of open neglect, if not, of flagrant 
sin ? Now, such real, unexaggerated results dem- 
onstrate superficialness of icork, " By their fruit 
ye shall know them." " Even a child is known 
by his doings." 
13'^ 



160 FORMATIVE CHURCH 

An extra effort ought to make men extra good ; 
ought to fit them, in an extra manner and degree, 
for the every-day labors and conflicts of Christian 
life — ought to make them, decidedly, more intelli- 
gent, more earnest, more firm, more active, and 
more reliable men. Protracted meetings, and all 
other religious meetings are valuable Formative 
Measures, so far, and only so far, as they actually 
produce such result — actually form such true 
Christian Character. It is not the frequent as- 
semblings, and the preaching, and the praying, 
and the singing — forms of worship all good in 
themselves — that succeed in gaining the true end. 
It is the style of the work. That will succeed 
everywhere. It would succeed in a Theater, and 
convert it. It would succeed in a superficial. Pro- 
tracted Meeting, and chasten and refine, and 
thoroughize it. The true style of work succeeds 
in every place ; because it is not superficial, but 
thoroughly philosophical and evangelical. It ad- 
dresses the whole man ; and addresses the whole 
truth to the whole man. And thus makes him 
think, and feel, and will, and act, proportionately; 
makes him see a thing clearly ; and feel it, because 
he sees it. Then, he feels for a reason. Then, 
has he something to sustain feeling. Then, is he 
a man of the clear perception and the strong 



DISCIPLINE. 151 

affection, which constitute vigorous principle — the 
natural and sure basis of steady, continued action. 
Then, is the balance of his mind preserved. 
Then, is he not sent out to sea with ballast alone, 
nor sail alone, to remain and rot and sink, in the 
one case ; and to drift and drive and capsize, in 
the other, and to perish at all events ; but, with 
ballast of thought, and sail of emotion, both, so 
nicely adjusted, as to ensure outriding the storm, 
and making the haven. 

A workman, in a Special Eevival effort, that 
needs not to be ashamed, whether Pastor or Evan- 
gelist, will raise the breezes ; but, will as certainly 
control them. Men must be instructed, but, they 
must be excited, too. They were made capable 
of both, and therefore, for both. The legitimate 
function of conviction is to bring to action, and to 
sustain action ; and that, of feeling, is to aid 
action. The passions are the sails of the soul, 
made to catch the wind and quicken the move- 
ment. True, reliable action is the ffuit of both. 
There is nothing wrong, then, nor dangerous in ex- 
citementj simply considered. Only, might we so 
speak, salt it down well with conviction. Only 
see that conviction and emotion are proportionate; 
and you can navigate any sea, and come out of 
any gale, right side up. A capable Master will 



162 FORMATIVE CHURCH 

thus adjust tlie two things — knows liow to do it : 
by tacking this way, or that — by addressing, now, 
the understanding, and now, the heart ; now, 
with this subject, now that ; and thus, by the ap- 
propriate view, producing the mental state — call- 
ing up the precise thought or the emotion he 
wishes, according to the wisdom that meets a de- 
mand and wins a soul. 

But, the grand defect^ in supei-ficial meetings, and 
with superficial workers, is — this is not done. Per- 
haps, there is even no thought of preserving the 
true balance of things. Perhaps, the mental pow- 
ers are not understood in their individual demand, 
in order to such result. Or, perhaps, the real, re- 
ligious standard, itseK, is low — something much 
less than radical reformation — something, varying 
widely from the perpendicular — a shining pro- 
fession, reached by running character up ; forcing 
it up by spreading every sail, instead of living it 
up before men ; thus demonstrating that true Re- 
ligion is a matter of judgment and conscience and 
everlasting principle. Or, perhaps, an impatience 
for definite results, within definite times, forbids 
awaiting the slower action of men, who, with un- 
derstandings faithfully addressed, solemnly weigh 
every step they take in the direction of "the 
strait gate," the church, and Eternity. Or, 



DISCIPLINE. 153 

perhaps, tlie one idea, simply, of an intense gene- 
ral excitement is all absorbing, as the great deside- 
ratum — as the very thing ^ with its rush of num- 
bers to the sanctuary and the church — as the very 
thing to herald skill, emblazon reputation, and fill 
the purse ! 

And verily, verily, it is the very thing to pave 
the way for a reaction^ and a reproach^ and a ruin, 
and a responsibility^ that an intelligent, conscien- 
tious man, we should think, would dread to meet ! 

And thus, the true^ Revival Effort may be es- 
pecially called for, in those churches which place 
undue dependence on extra efforts ; and on cer- 
tain specially superficial ones; as the true effort 
would be so corrective of mistaken views, and 
tastes, and habits ; and be so powerful to instruct, 
and interest, and reform, and establish in **the 
old paths." 

The sum, then, on Special Revival effort is this : 
In every age of the church, there have been De- 
clensions, Revivals, and Extra Revival labors. At 
one time, God seems evidently, to have led his 
people to the labor ; and, at another, his people 
seem to have led Him to the blessing. Sometimes, 
such labor has been successfully performed by the 
pastor and people alone ; and sometimes, as sue- 



154 FORMATIVE CHURCH 

cessfully by pastor, people, and .evangelist. Some- 
times, the effort has been a damage, through 
undue, uncontrolled excitement ; and sometimes, 
useless, for the lack of it; and sometimes, the 
richest blessing, from the preservation of the true 
balance of things. Sometimes, the effort has been 
a decided success, through faith ^nd dependence 
on God; and sometimes, as decided a failure, 
through faith and dependence on man. 

And thus we are taught, that there is such a 
thing, as the true and the rights and such a thing 
as the fahe and the wrong^ of Special Eevival 
Effort ; and that we do well to avoid ex- 
tremes — to winnow thoroughly — burn the chaff, 
and garner the wheat ; — in the language of the 
Apostle : " Prove all things and hold fast that 
which is good." 



CONCLUSION. 

We have carefully examined our subject — 
Formative Church Discipline — under four heads : 
Formative Subject, Formative Instrument, Forma- 
tive Product, and Formative Agents and Measures. 
We have seen it practicable, in the labor of culti- 
vating this Subject, with this Instrument^ in these 



DISCIPLINE. 155 

ways, to reap large and cheering success, in the 
production of true Christian Character, in despite 
of obstacles ; and still, we have found that there 
is much of saddening failure, owing to obstacles. 
It is plain, then, if we meet with failure, where 
we ought to reap success, that the next thing in 
the degenerate order, is " offences^'' — the sad, le- 
gitimate consequences of failure in Formative pro- 
cesses ; which must inevitably necessitate Correct- 
ive Measures; and thus we slide down from the 
Firsts to the Second Part of our Book. 



1 



CHURCH DISCIPOTE. 

PART SECOND. 

CORRECTIVE CHURCH DISCIPLINE. 



CHAPTER I. 

Classification of Offences, 

The simple announcement of this subject, may 
awaken in many hearts a degree of pain; because, 
it is at once seen, as necessarily involving the con- 
sideration and the correction of the sins of pro- 
fessing Christians. We feel a pungent sympathy 
with all who maybe the subjects of such an emo- 
tion; and we would have avoided the occasion of 
these painful exercises, could we in faithfulness to 
our high trust, have done so. Our present situa- 
tion awakens a lively fellow-feeling with the phy- 
sician. He has portions of professional duty ex- 
ceedingly painful and trying. Nevertheless, he 
may not shrink from them through the twinges of 
delicate feeling, or the gushings of rising sympa- 
14 157 



158 CORRECTIVE CHURCH 



1 



thv. Nor may tlie ministers of religion. To 
treat on tlie imperfections and sins of Christian 
professors, and tlie methods of correcting them, 
is to imitate the Oracles of God. The Bible takes 
things as they are ; and so must we. It proceeds, 
in its instructions of every form, upon the princi- 
ple, that the best men in the Church, may fall by 
sin ; and that the mere professor and hypocrite 
will fall ; that "offences must needs come;" be- 
cause, remaining and prevailing depravity will in- 
duce them; and, therefore, that certain rules of 
procedure — certain methods of treatment, would 
be indispensable, in all such cases. The precept, 
therefore, is provided against the time and the oc- 
casion for its employment — against the " coming 
of offences." 

And the sole design of this work, is to bring 
out that provision. It is not to make new laws 
of Discipline ; but to explain old ones. It is not 
to be understood ourselves, independent of the 
Lord ; but to have the Master of the house under- 
stood, independent of all men ; when he speaks, 
describing the " offence ;" and specifying the rule 
for its treatment. 

Corrective Church Discipline is " the right treat- 
ment of offending memhersr That is, the applica- 
tion of right principles, in a right spirit, to their 



DISCIPLINE. 159 

wrong conduct. An offending member is one, 
"wlio has transgressed some law of Christ's king- 
dom ; for, " where there is no law, there is no 
transgression" — no "offence." Offences, as to 
their magnitude, are to be estimated by the im- 
portance of the law violated. Hence, as there are 
different laws of Christ's kingdom — laws having 
different degrees of value and importance, just as 
there are different laws in a State ; so there are 
different kinds of offences — offences of various 
magnitude; and, of course, requiring different 
treatment. 

The consideration, therefore, of the nature and 
hinds of " offences," with their proper methods of 
treatment^ must constitute the theme of that vol- 
ume, which professes to treat Corrective Church 
Discipline, in the light of the Holy Scriptures. 

There are five kinds of offences, namely, minor ^ 
the smaller offences ; such as should be borne ;— 
private^ or such as cannot be proved ; — personal^ 
as when one brother injures another in his person, 
reputation, or property, and there is proof of the 
fact ; public^ or such as equally injure all the 
members, and for which all require an equal satis- 
faction ; and insufferable^ that is, offences of such 
enormity as require the immediate and positive 
removal of the member from the body, for the 
honor of th^ q^^^^^q^ 



160 CORRECTIVE CHURCH 

Before entering upon tlie particular examina- 
tion of these different kinds of offences, with the 
rule of treatment required by each, we wish to 
make a few general remarks, anticipating some 
excejjtions to the classification of offences which 
we have made ; and showing the reasons on which 
it is based. 

Under some one of these five heads, we think, 
every offence may find what, on the whole, may 
be justly considered its proper place. Yet there 
are what might be regarded, at first view, appa- 
rent exceptions. For example, a minor offence 
may inflict, to some extent, a personal or a public 
injury ; and therefore, be, in some sense, a per- 
sonal or a public offence ; and yet, because it is 
one of such nature, as to require us to act on the 
rule of forbearance, we place it under the distinct 
head of minor offences. Again ; a private offence 
is a personal one, and might be said to be one 
class of personal offences ; but the ground on 
which the distinction is based, is the total lack of 
evidence in the case; and, consequently, the requi- 
sition of a different rule of treatment. For, if 
there are two cases, in one of which there is no 
evidence, and in the other, proof, do not all see 
that necessity will give birth to different rules of 
treatment ? In this first case, nothing can be done 



DISCIPLINE. 161 

beyond private interviews. In other cases of per- 
sonal offence, tliat is, where there is proof, inves- 
tigation may be carried on to any desirable extent, 
because the means of conviction are in the pos- 
session of the injured brother. Hence, the 
ground of the distinction between private and 
personal offences, is the lach of evidence in the 
one case, and the possession of it in the other; and 
the necessity of treating them by different rules. 
Again ; there might seem to be another exception 
in the case of certain personal offences which are 
quite public, and therefore nearly allied to public 
offences. But mark the ground of the distinction 
here. All real public offences, properly so called, 
equally injure all the members ; but public per- 
sonal offences do not equally injure all. All, by 
such an offence, may be injured, and all, because 
it is public, may require satisfaction ; but is not 
one member, after all, injured more than all the 
other members taken together ? And will he not, 
therefore, feel more sensibly ; and by a natural 
necessity take hold of the work of corre(!tion ? 
Moreover, the two cases require different rules of 
treatment. In all cases of public offence, the 
offender may be called upon by the church, if he 
be present, directly ; or, if absent, in any kind, 
efficient manner, to give satisfaction. But in all 
14^ 



162 CORRECTIVE CHURCH 

cases of personal offence, there requires private 
interviews, witli a view, if possible, to settle tlie 
matter of difference ; and prevent its being 
brought to the church. The reasons of this po- 
sition will appear in their proper place. Once 
more ; a case of insufferable offence, that is, one 
which requires immediate exclusion,. may be per- 
sonal or public ; and yet, because it is an offence 
of so high an order, as to demand prompt excom- 
mTinication, it receives the appellation of insuffer- 
able. For example, forgery. An offence of this 
kind may be to the special injury of a biother, 
and therefore, be personal. It may be against a 
man of the world, thus equally injuring all the 
members, and therefore, be a public offence ; and 
yet, is properly denominated insufferable^ because 
the rules specially applicable in other cases, are 
at once superseded, and the only true rule — the 
ascertainment of tliefacty is promptly acted upon; 
and his excision is made, at once, as far as it can 
go, to wipe out the deep crimson stain upon the 
reputation of the church and the cause. 

It will be perceived, then, that the grand reason 
for the classification of all offences under the pre- 
ceding ^\Q heads, lies in the nature and necessa- 
rily different treatment of offences. Offences are 
almost endlessly various in their aspects ; and yet, 



I 



DISCIPLINE. 163 

each offence, when duly considered in its attend- 
ant circumstances and degree, will readily suggest 
its own class, and thus fix its own rule. Every 
offence is, on the whole, minor, requiring gentle 
admonition and forbearance ; or private, requiring 
private correction, but justifying no farther pro- 
ceedings, for want of evidence; or strictly ^er- 
sonal, requiring the employment of the three steps 
of labor, according to the 18th of Matthew, if the 
wrong be persisted in ; or public, requiring the 
notice and public correction of the church ; or 
insufferable, demanding prompt exclusion for the 
honor of Christianity among men. 

Having made these remarks by way of justify- 
ing the foregoing classification of offences, we 
proceed to the particular examination of the dif- 
ferent kinds of offences ; and the rules prescribed 
for their treatment. 



CHAPTER II. 



First Class op Offences ; Minor. 

To the first class of offences belong minor ones ; 
the smaller offences ; what are commonly called 
imperfections of Christians ; such as should be 
borne. 



164 CORRECTIVE CHURCH 

For example, Levity^ a light and trifling deport- 
ment, a want of becoming seriousness and sta- 
bility. Irritability^ the susceptibility of being* 
easily exasperated ; soon angry ; habitually fretful. 
Loquacity^ a propensity to talk too much; to 
speak imprudently. Forwardness^ a tendency to 
overact ; to go too far ; to be obtrusive ; to be the 
greatest. " Backwardness^ an inclination to fall 
upon the back-ground, to never come up to the 
line of duty ; a shrinking from obligation and re- 
sponsibility ; a hanging, like a dead weight, upon 
the wheels of devotion and usefulness. Littleness^ 
a disposition to stick and contend for one's own 
way in unimportant matters. It may be seen, 
also, in thinking more of cents, than liberal men 
do, of dollars. And many other like features of 
character. To which may be added, many of the 
minor and ordinary defects in Christian sentiment 
and Christian practice. 

Now there are three views to be taken of these 
infirmities of Christians :' why they may properly 
be considered offences ; the reasons for forbear- 
ance ; and the rv2e of treatment. 

1. Why they may properly be considered of- 
fences. They may be so considered, because, 
they are plain violations of the principles and 
precepts of the gospel. Here, gravity, meekness, 



I 




DISCIPLINE ■ 165 

slowness to speak, humbleness of mind, readiness 
to every good work, liberality, in a word, amia- 
hility^ are directly opposed to levity, irritability, 
loquacity, forwardness, backwardness, littleness, 
in a word, unloveliness of character. So that, 
these imperfections cannot exist, without constant 
violations of some of the finest portions of Divine 
requirement. Of course, when they are seen in 
their fellow-members by good men, they will be, 
they must be, sources of lively regret ; and it may 
be, under certain circumstances, of constant in- 
jury and suffering. Moreover, these traits of 
character are the more trying, because so difficult 
of correction. Seen in her members, they seem 
entailed upon the Church ; and often become a 
living affliction to her. She sighs over repeated 
foibles and failures, and feels the keen anguish of 
an affectionate parent over an unlovely child. 
Still, they furnish the occasion for forbearance, 
as well as faithfulness. 

2. "We notice the reasons for the exercise of 
forbearance in such cases. In the first place, they 
may be constitutional infirmities. There is, doubt- 
less, a very great difference in the original consti- 
tution of men ; a difference, both in their mental 
and physical structure, as well as a difference aris- 
ing from early habit and peculiar circumstances. 



166 CORRECTIVE CHURCH 

We have numerous specimens of sucli difference, 
not only in the members of every church, but, the 
children of every family. We see and acknowl- 
edge the difference ; and readily admit the im- 
practicability of making the dissimilar members 
alike, because, the cause of the dift^erence lies 
deep, having its seat in the texture of the mind — 
in the gristle and bone. Cecil says of Melanc- 
thon and Luther, that " Melancthon was like a 
snail with his couple of horns ; he puts out his 
horns, and feels — and feels — and feels. But Lu- 
ther dashes in saying his things ; cuts everything 
to pieces; is like a case of instruments." The 
difference was constitutional. And Paul has said, 
" Every man has his peculiar gift of God, one 
after this manner, and another after that;" a 
trtith, which, whether it allude to differences in 
the elements of the constitution given, or in the 
degrees of grace imparted, equally challenges 
the kind consideration of our brother's peculi- 
arities. 

Hence, the reason for forbearance is this, those 
unhappy traits which are constitutional ; or the 
result of early habit and peculiar circumstances, 
are exceedingly difficult.^ if not impossible, of cor- 
rection, whether the individual or the church un- 
dertake the labor. Besides, it costs some men, 



DISCIPLINE. 



167 



owing to peculiarity of constitution and habit, 
as much again to live Christian lives, as it does 
others. This consideration, alone, should induce 
large forbearance. We often indulge in censori- 
ousness, where we ought to exercise commisera- 
tion. Bold Peter condemns modest John. 

Again ; we should remember that there are 
some things, perhaps, that may be viewed in the 
light of constitutional deficiencies. Well, "that 
which is wanting, cannot be numbered." If one 
scholar in your school, were naturally duller than 
the rest, would you not rather help, than hurt 
him? 

All^ perhaps, again, have their constitutional 
defects. We, ourselves, may have our imperfec- 
tions, if not of the same kind, or so glaring and 
unhappy as those of others. And we are taught, 
while we attempt to correct others, to " consider 
ourselves, lest we also be tempted." If " in the 
same condemnation" to any extent, we do well to 
be lowly, rather than lifted up; sympathetic, 
instead of severe. 

And, once more : this class of offences furnishes 
the only occasion for the exercise of forbearance. 
Forbearance is often enjoined as a duty. It sig- 
nifies, to bear with another. But, of course, not 
in all cases. There are instances of high offence, 



168 CORRECTIVE CHURCH 

where the exercise of forbearance wouffl be a sin, 
a cringing meanness ; on other and counter occa- 
sions, a hipk virtue, a generous magnanimity. 
And such, we conceive, are the occasions we have 
just had under consideration. 

3. We proceed next to examine the rule of 
treatment. 

First, we premise ; always consider, when an 
offence of the smaller kind has been committed, 
whethei* it should he the subject of Christian for- 
bearance, or discipline. This is the first thing to 
be determined, although it may sometimes be 
difficult to say where forbearance should termin- 
ate, and di^ipline begin. If, in the light of the 
nature of Christian infirmities, and the reasons for 
bearing with them, you conclude it your duty to 
exercise forbearance in the case, then, the rule is 
at hand. It is very simple, and striking in its 
application, as simple. It is found in Romans, 
15: 1. 

"We, then, that are strong, ought to bear 
the infirmities of the weak, and not to please 
ourselves." 

We, then, that are strong; not strong, to 
knock down ; but strong, to bear up ; strong, to 
sustain burdens ; strong, to receive a weak brother ; 
strong enough, to go without meat, if it make 



II 



DISCIPLINE. 169 

him to be offended ; strong, to please him for his 
good, to edification. 

The rule, however, includes, not only sympa- 
thy, but aid; the free, faithful pointing out of de- 
fects, with the best method of overcoming them. 
The spirit of the rule forbids our suffering sin, or 
even infirmity upon a brother, provided we can 
aid him in working its riddance. The spirit of 
the rule is benevolence. 

But perhaps you may determine the offence 
properly disciplinable^ and not demanding for- 
bearance. For, we believe there is one exception 
to the principle laid down. And, in concluding 
our remarks under this head, it is proper to say, 
that there are cases when members may be re- 
garded, on the whole, as Christians ; and their re- 
peated offences, as constitutional infirmities, or, at 
least, as infirmities rooted by educate* on and riveted 
by habit, and, therefore, well nigh impossible of 
correction ; and yet, they are so great dishonor 
to the cause, and so great grief to their brethren, 
as to require their removal from the church. In 
the case of many, we do know it extremely diffi- 
cult for them to live so, as to do honor to the 
cause. In the case of a few, it seems utterly im- 
possible, And when this fact is once ascertained, 
. they should be removed, painful as exclusion in 
15 



170 CORRECTIVE CHURCH 

such case may be. It is a forcible remark of some 
one, that " it will be time enougb to know some 
Christians, when they get to heaven." And why 
some want to be known as professors, when to be 
known is to be despised ; why they wish member- 
ship in a church, when they cannot adorn it, is a 
problem we are utterly unable to solve on any 
principle, which would do honor to their under- 
standings, or their hearts. 



CHAPTER III. 



Second Class of Offences; Private. 

To the second class of offences belong private 
ones, or such as cannot be proved. 

We have already said that private offences are 
personal, ip a sense, because they occur between 
two individuals; yet, because there is no evidence 
in the case to convict the offender of his wrong, 
we call it a private offence. For example : one 
brother takes the property of another, yet is seen 
by no person except the owner ; and there is an 
entire absence of all circumstantial evidence. 

Now the rule of treatment, in such case, is the 



DISCIPLINE, 171 

first part of tlie whole rule for personal offences, 
given in the 18th chapter of Matthew. 

" Go tell him his fault between thee and him 
alone ;" or, in the corresponding direction of 
Solomon : " Debate thy cause with thy neighbor 
himself, and discover not a secret to another." — 
Prov. 25 : 9. 

Here the Saviour and Solomon are both seen, 
enjoining a private measure for the correction of a 
private offence. The sum of the rule is this : Go 
to your brother alone ; seek satisfaction ; seek the 
recovery of the property, and a confession to you 
of the theft. " If he shall hear thee, thou hast 
gained thy brother." If he shall say, " I took it ; 
here it is; I am sorry;" thou hast gained thy 
brother. But if he will not hear you, then mark 
this direction — mark it well ! JSW Rebuke in- 
secret, AND LEAVE IT WITH GOD. YoU mUSt 

not whisper it in any ear; much less publish and 
emblazon it to the world. The rule says : " Tell 
him his fault between thee and him alo'iie^'^ and 
" discover not a secret to another." 

Now the reason on which the rule is based, is 
this ; if the injured brother declare the wrong, he 
involves himself, because, he has not the proof in 
the case which the Bible requires. Suppose, for 
example^ he presume to go one stap further, and 



172 CORRECTIVE CHURCH 

take one or two more brethren with him, to labor 
the matter, (for witnesses, he has none to take.} 
In their presence the charge of theft is made and 
denied. The two attending members ask for 
proof; but there is none. And what can they do? 
They hold the two brethren in equal estimation. 
The word of the one, is as good as that of the 
other. They cannot decide, therefore, that the 
brother's charge of theft, however true, is sus- 
tained at all. But, on the other hand, they must 
become witnesses in a case against him^ though 
he is perfectly innocent as to the truth of the 
charge. He cannot prove that the real offender 
has stolen ; but the real offender can now prove 
that he is guilty of defamation. And, for exam- 
ple, the new trial proceeds, and he is found guilty 
by the testimony of the two brethren, before 
whom he made the unlawful exposure ; and by 
his own admission of having charged his brother 
■with theft, when he had no sufficient evidence of 
the fact to convict him before others. He is re- 
ouired to confess, or suffer exclusion. He cannot 
confess that he has lied ; for he knows, before 
God, that he has told the truth. He is, therefore, 
excluded, for the church can act only on evi- 
dence. Her Lord has told her, that "in the 
mouth of two O'r three witnesses^ every word 



DISCIPLINE. 173 

shall be established.''— -2 Cor, 13 : 1. And he, 
failing to meet the requirement, must unavoidably 
suffer. 

Now, how much better it had been for him, 
having dealt faithfully with his offending brother 
in private^ to have left the matter ; and borne pa- 
tiently the trial from which Providence had, as 
yet, furnished him no means of escape ; rather 
than to suffer, in addition to the first trial, the loss 
of his place among the brethren, the loss of his 
reputation, besides all the trouble and dishonor, 
totally unavailing to him, he has brought upon 
the church. His first case was bad ; the last, 
worse. Hence, in all cases of private offence^ 
nothing can be done for their settlement, beyond 
private interviews. 

Some, however, are not satisfied with this view 
of the treatment of private offences. They would 
feel justified in the exposure of sin ; nay, would 
feel it their duty to make the exposure ; and do 
believe that God would, in some way, vindicate 
them. But, we ask, can they reasonably expect 
that God will justify them before men, when they 
set aside his law of evidence ? Has he not said, 
once and again, to the number of seven times, 
that "every word shall be established in the 
mouth of two or three witnesses V I^ then, this 
Id* 



174 CORRECTIVE CHURCH 

is God's way of establisliing the guilt of offenders, 
who dare presume on a neio way of exposure, 
without proof? Let all such pause and examine 
the statute : " Om witness shall not rise up 
against a man for any iniquity or for any sin, in 
any sin that he sinneth : at the mouth of two wit- 
nesses, or at the mouth of three witnesses, shall 
the matter be established." — Deut. 19 : 15. 
" TMioso killeth any person, the murderer shall 
be put to death, by the mouth of witnesses, ^^ — 
]\him, 35 ; 30. "At the mouth of two witnesses, 
or at the mouth of three witnesses, shall he that 
is worthy of death, be put to death " — Deut, 17 : 
6. "He that despised Moses' law, died without 
mercy, under tivo or three witnesses." — Heb. 10 : 
28. "Against an elder receive not an accusation, 
but before two or three witnesses." — 1 Tim, 5 : 
19. "In the mouth of two or three witnesses 
shall every word be established." — 2 Cor, 13 : 1. 
" Take with thee one or two more, that in the 
mouth of two or th^ee witnesses every word shall 
be established."— J/ai^^. 18 : 16. 

Next, listen to the counselings of the wise man 
on this subject : " Go not forth hastily to strive, 
lest thou know not what to do in the end thereof, 
when thy neighbor hath put thee to shame. De- 
bate thy cause with thy neighbor himself; discover 



DISCIPLINE. 11 5 

not a secret to anotlier, lest lie that heareth it put 
tliee to shame, and thine infamy turn not away I" 
—Frov, 25 : 8-10. 



CHAPTER lY, 

Third Class of Offences : Personal. 

To the third class of offences belong personal 
ones. Personal offences are such injuries, of one 
brother by another, in person, reputation, or pro- 
perty, as can he pr^oved. The case in the inspired 
statute is thus stated : " If thy brother shall tres- 
pass against thee." The parties here, are thy 
brother and thee — two members of the same 
church. The offence is indicated by the term 
trespass, and means, either an abuse of thy person, 
an attack upon thy character, or a depredation 
upon thy property. 

Now, in case of such trespass or offence, three 
things must be settled in your own mind, before 
you take a step, or say a word. 

1. Determine the real amount of the wrong 
committed. 

This, of course, may be less or more, and must 



176 CORRECTITE CHURCH 

be something. Wliat it really is, stioiild be ac- 
curately determined. It should not be magnified, 
nor diminished. There would be injustice done 
to him, or you, in either case. Were we now 
studying and teaching policy, and not principle, 
we would say, rather make the wrong too small, 
than too great. But we do not say this. Every 
thing right, and sacred, and fair, demands the 
wrong, the whole wrong, and nothing but the 
wrong.* This determined, then, 

2. Ascertain what certain proof you have in 
the case. If you have no proof, the offence is a 
private one ; and you have only to see your 



* The -wTong-, wliateTer it is, in natnre and name, yon wonld do 
well, at tills time, to reduce to icriting. There are two reasons 
for this: 1. Sometimes a matter of difference is more imaginary 
than real ; and looks much larger in the mind, than it wonld on 
paper. K yon write it, therefore, von will, by necessity, think 
more closely upon it, and will be likely to reduce it, and make it 
as small as possible, and ^ve it a right name. 2. The wi-ong thus 
reduced to writing, will be, so far, ready for the churchy if it have 
ultimately to be presented there. We believe it is a considerably 
common, and certainly a very business-like and safe way, for the 
injured brother to present to the church, in icriting, a statement 
of the wrong done, with the testimony of witnesses, and a history 
of his course in the case. Such a paper, you perceive, contains 
three parts : 1. A statement of the injury received ; 2. The testi- 
mony of the witnesses called to prove it ; and, 3. A history of the 
steps taken by the injured member, to gain his erring brother. 
Ifbic is the time for you to begin this paper, by a statement of the 
wrong done, in the prayerful hope that you may never have occa - 
Bion to finish it. 



DISCIPLINE. 177 

brother alone. If you have good and substantial 
proof to sustain all you prefer, you are so far ready 
for any extent, to which the labor may possibly 
proceed. But, if you have not proof, equal to 
your complaint, then you must reduce your com- 
plaint to your proof. You can cut down your 
charges, and now is the time to do it ; but you 
cannot stretch your proof. This done, 

3. See whether the offence would exclude him 
should the brother persist in his wrong. If he 
have injured you, even only in a small degree, it 
is your privilege and your duty to see him alone, 
and try to show him his wrong, and to obtain sat- 
isfaction for it. But it is an indispensable rule, 
never make that a matter of discipline^ and take 
not only the first and second^ hut the third steps of 
lahor^ which, if persisted in, would not exclude the 
offender. Because, it would be alike an injury to 
your brother, and a mortification to you, to go 
through all the solemn formality of a regular 
course of labor, and, after all, be judged by the 
church, as having little or no cause of action. "A 
prudent man foreseeth the evil, and hideth him- 
self ; but the simple pass on and are punished." — 
Prov, 22 : 3. 

These three preparatory steps taken, the next 
thing is your rule. This, for all cases of personal 



17S CORRECTIVE CECURCH 

offence, properly so called, you have in Matt. Id : 
15-17. 

"Moreover, if thy brother shall trespass against, 
thee, go and tell him his fault between thee and 
him alone. If he shall hear thee, thou has gained 
thy brother; but if he will not hear thee, then 
take with thee one or two more, that in the mouth 
of two or three witnesses, every word may be es- 
tablished. And if he shall neglect to hear them, 
tell it unto the church ; but if he neglect to hear 
the church, let him be unto thee as a heathen man 
and a publican." 

We will first, explain this rule, in its simple, 
regular operation ; and then, notice an exception 
which some make, touching its applicability to 
those cases of personal offence, which have been 
quite publicly committed. 

This rule involves three steps of labor ^ as they 
are commonly called. 

The FIRST STEP is, " Go and tell him his fault 
between thee and him, alone." 

This, in its simple meaning, may be thus drawn 
out : Go to thy brother ; visit him. Do not stay 
away, and lock up the disagreeable matter to sour 
in thy bosom, to fester in the flesh of thine heart. 
Go. Take the trouble to see him, and have a 
good understanding immediately effected with 



DISCIPLINE* 17^ 

him, and thus gain thy brother, " No !" you say, 
" he has done all the wrong, and he ought to have 
all the trouble. It is not my duty to go after him. 
It cannot be, in the nature of the case. It is his 
duty to come to me, and when he gets here, to 
make a pretty humble confession too 1" Stop, my 
brother; you are making a new rule. The Mas- 
ter has settled this matter. He has spoken, speci- 
fying the case and giving the rule. He has said, 
" If thy brother trespass against thee.'' Is not 
this thy case ? Well, then, the rule. He has also 
said, " Go and tell him his fault." Here is the 
case, and the rule for it. And then the principle^ 
at the base of the rule. He has laid down the 
same principle for you, which he acted upon him- 
self. He came to save you, though in all your 
sins. Now he commands you to go and save your 
brother, notwithstanding his. Moreover, he cau- 
tions : " Take heed that ye despise not one of 
these little ones." And he reasons : " How think 
ye ? If a man have a hundred sheep, and one of 
them be gone astray, does he not leave the ninety 
and nine, and go into the mountains, and seek 
that which is gone astray ? And if so be that he 
find it, verily I say unto you, he rejoices more of 
that sheep, than of the ninety and nine that 
went not astray. Even so it is not the will of 



180 CORRECTIVE CHURCH 

your Father wliicli is in heaven, that one of these 
little ones should perish." And it should not be 
your wish that one of them should perish. 
" Thou shalt not hate thy brother in thine heart ; 
thou shalt in any wise rehuJce^ and not suffer sin 
upon him." You must visit him, then. 

But, further ; go and visit him, not only, but 
" tell him his fault." 

First, state the matter of grievance fairly and 
fully. You have already determined what it is. 
Now state it. Neither magnify it through anger, 
nor diminish it through fear. 

Then, second, if he deny it, convince him of 
his wrong ^ by adducing your sources of proof; for 
so the word tell means. The orio^inal word is em- 
ployed in several passages, where it is translated 
convince. For example, Titus 1:9: " Holding 
fast the faithful word, that ye may be able, by 
sound doctrine, to convince the gainsayers." And 
again, John 8:46: " TMiich of you convinceth 
me of sin ?" So that the direction, " tell him his 
fault," means convince him of his wrong. And 
this is to be done by lapng the wrong and the 
way you can prove it — the whole wrong and 
whole source of proof, so before him, that he will 
see just what he has now to meet, and just what 
he must meet again, if the labor proceed further. 



1 



DISCIPLINE. 181 

And if your ground is right and well sustained, 
you can hardly fail of producing conviction on his 
mind. Then add to this, plain, but kind reproof, 
if necessary; another idea, included in the orig- 
inal word. Entreat, also, as well as convince and 
reprove. And whether you gain your brother or 
not, you have done your duty so far. 

Next, let the interview be a private one^ "" be- 
tween thee*and him alone." 

Your business now is private reproof, not pub- 
lic reproach. Avoid, therefore, giving publicity to 
the matter of difference, far as you can. "A just 
man will not be willing to make of his brother a 
public example." Besides, suppose you have spo- 
ken of his fault to others ; and suppose, also, that 
your pursuit of the " astray sheep," result in your 
returning with it on your rejoicing shoulder ; sup- 
pose a free, friendly, faithful, private interview 
heal the difference ; how unhappy, that you have 
dishonored yourself, and your brother, and the 
cause of religion, by publishing it ! 

And, again ; the avoidance of publicity is not, 
by any means, the whole idea. The direction, "be- 
tween thee and him alone," is not only in the 
strictest accordance with heavenly prudence, but 
natural policy. When we have business to do 
with men, we want to find them alone ; and the 
16 



182 CORRECTIVE CHURCH 

more especially, if it be business of a delicate or 
difiacult character. And so it should be in this 
case, even though the offence itself, be quite 
public. "Between thee and him alone^ Who 
could suggest a wiser policy than this of our 
Lord ? Who dare presume to think of the 
suggestion? It is admirably natural, safe, and 
divine ! 

Then mark, with great care, the three things 
included in this first step of labor. 1. Go and 
see your brother ; 2. Convince him of his fault ; 
and, 3. Do it in private. Do it all. Do it with 
a right spirit and with a right aim. Aim to " gain 
thy brother ;" and do it in a spirit of meekness 
and love. Remember that much, perhaps every 
thing, depends on success here. 

To this explanation of this part of the rule 
under examination, we add one word of caution in 
employing it. Do not, for a moment, entertain 
the false idea, that this first step of labor, was 
'primarily designed to prepare the way .for future 
steps. It is very true, that this step, having been 
faithfully taken ; and having failed to " gain our 
brother," does prepare the way for subsequent pro- 
ceedings; but this was not its first design. It 
was primarily designed to settle the difficulty and 
stop all further proceeding. Let, then, this first 



DISCIPLINE. 183 

great design of the step, be your design in taking 
it. Do not think of future steps with your of- 
fending brother. Be all absorbed with this one 
step, as though it were the only one, and the only 
hope. An almost uniform cause of failure here, 
is a want of thoroughness. Be thorough, then. 
Here, in all probability, you gain or lose your 
brother. 

" But if he will not hear thee," then take the 

SECOND STEP. 

" Take with thee one or two more, that in the 
mouth of two or three witnesses every word may 
be established." 

Here two questions very naturally arise in your 
mind. You ask, who are the " one or two ?" 
And what is the precise character of this trans- 
action ? 

Three remarks, we think, will satisfactorily 
answer these questions ; and make the whole 
business of the second step of labor, plain to you 
and to those who may go with you. 

1. The business of the first step, you recollect, 
was visitation, conviction, reproof, advice, entreaty ; 
and all of it was done by you in the most retired 
manner possible, and with a view to gain your 
brother ; the business of this step, is of the same 
nature, precisely ; it includes the same parts of 



184 CORRECTIVE CHURCH 

service, a corresponding manner, and the same 
end. 

As before, so now, you must still aim to gain 
your brother. Now, also, you must visit bim. 
Visit bim with some otbers. Not many. " One 
or two more ;" tbat is, one or two more tban went 
on tbe first visit ; one or two in addition to your- 
self. Before, you visited bim alone ; now, you 
need and must bave some witb you. And 
here is tbe number, " one or two." Take tbese, 
and you will bave all tbat will be necessary for 
every purpose — all tbe law allows. Take no 
more ; and tbus bave an interview as near as pos- 
sible, again, " between tbee and bim alone." If 
your brother's wrong is known to you and the 
" one or two," only ; and you are all so wise as 
not to mention it to others ; and so happy as to 
gain him, it will need to be known no further. 

But you must visit him with one or two more, 
not only ; but, as in tbe first step of labor con- 
vince him of his wrong, Tbe same wrong, de- 
scribed in the same language. You must not 
change your ground, nor your language. It must 
be tbe same wrong which you defined and settled, 
before you commenced the labor ; which you sta- 
ted distinctly to him, at the time of your first 
visit ; and which you now repeat. Your object, 



DISCIPLINE 185 

now, is conviction. But, if you waver, you can 
not fasten conviction on his mind. State tlie 
wrong, then, in the same language as before ; and 
proceed, if necessary, to " establish every word" 
of it. This is to be done by the aid of the " one 
or two," as " witnesses." And hence you are di- 
rected to take them for this very purpose. ''Take 
with thee one or two more, that in the mouth of 
two or three witnesses, every word may be estab- 
lished." Every word of your complaint is to be 
established, by adding the testimony of one a?' two 
more; that is, one or two besides yourself. You 
are a witness against your brother. But, by your 
testimony alone, his guilt could not be established 
before others. His contradiction would just bal- 
ance your complaint. But, if you take " one, he, 
with yourself* would make " two ;" and if you 
take " two," they, with you, would make " three." 
And thus, every word would be established by 
ttvo^ in the first case ; and by three in the second, 
just as the rule and the whole Bible require. 
The result of this increased and combined testi- 
mony would be, to produce conviction of his wrong, 
in the mind of your brother, if it is in your 
power to do it. 

But, this does not finish the business of this 
step of labor. As in the first, you added reproof, 
16^^ 



186 CORRECTIVE CHURCH 

and advice, and entreaty, to conviction ; so, now, 
you must have- your "one or two^^ felloio laborers 
do the same. "And if lie shall neglect to hear 
them," the second step of labor is at an end. 

Having thus drawn out this step, in its simple 
process, we subjoin a remark, in the next place, 
showing its admirable business character^ as well 
as its divine simplicity. 

2. The second step of labor involves a trial. 

This is clear from the fact, that the " one or 
two" are represented as ^'witnesses,''- Who are 
witnesses ? Persons, who bear testimony in a 
case, pending between contending parties, in order 
that the truth of every word of a charge pre- 
ferred, may be established. If, then, this is an in- 
ter\dew for receiving the testimony of witnesses, 
with a view to present conviction, how clearly it 
is a trial. But are the " one or two" witnesses ? 
Mark the language : " Take one or two more." 
This points out the duty of the prosecuting bro- 
ther. " That in the mouth of two or three wit- 
nesses every word may be established." This 
shows the object to be gained, by taking them 
along with himself, as witnesses. Here, then, he 
has the true end of this step^j and the ripht way 
to gain it. But to gain this end, by the one or 
two, as witnesses, there must be a trial — a pro- 



DISCIPLINE. 



187 



ceeding which shall bring out the complaint ; and 
the admission, or proof of its justice. Either an 
admission of the justice of the complaint by the 
offender ; or its justice, established by the testi- 
mony of witnesses, make a trial of it, less or more. 
It is very true, that a formal and particular exam- 
ination of the complaint, and of the evidence on 
which it rests, may not be necessary for the in- 
formation of the parties, or the witnesses. The 
facts in the case, may all have been previously 
known, to each and to all of them. Still, is there 
not form to the interview ? And what is it ? 
Why, all having come together, the parties, and 
the witnesses, the offence is stated, by the injured 
brother. The offender pleads not guilty to the 
alledged charge. The " one or two" witness to 
the truth of " every word" of it. They know 
him to be guilty ; and, therefore, testify to the 
fact ; and advise him to give satisfaction. Now 
is there not form here ? Indispensable form ? All 
the form, too, and reality of a regular trial ? 
Hence, the second step of labor, involves a triaL 
Before leaving this point, we subjoin a word, 
upon the heavenly wisdom and the vast impor- 
tance of this measure. A thorough trial, had in 
the second step of labor, and the church are saved 
much time, and spared much perplexity and re- 



188 CORRECTIVE CHURCH 

proach. Here, matters of difference among breth- 
ren in a retired manner, are carefully examined, 
rejected, settled, or well prepared for tlie cliurcli 
No language can sufficiently express tlie impor- 
tance of tlie idea of a trial : a regular trial, sub- 
stantially, not only here, but in all steps of disci- 
pline. x4l11 discipline, as we now use the term, 
supposes " offences." Offences suppose an offender, 
and one offended. These terms suppose, almost 
of course, the preferment of a complaint, by the 
offended, against the offender, before some tribu- 
nal. A complaint thus preferred, supposes wit- 
nesses to sustain it ; and a decision upon the case, 
by said tribunal. And the whole supposes satis- 
faction rendered, or punishment inflicted. Now, 
in each of the three steps of labor, we have all 
these regular features of a trial. Even in the first, 
where the offended and the offender are " alone." 
The injured brother is the complainant, the wit- 
ness and the judge. He states the wrong done ; 
and not only testifies to the fact, but mentions the 
other sources of proof in the case, which he has. 
And if he fail to " gain his brother," in this inter- 
view, he goes again, with " one or two more wit- 
nesses." Here, again, the same process; the 
complaint, the testimony, the decision against the 
offender. And if all this is unavailing, the case 






DISCIPLINE. 189 

and the result go next to the Church, the Supreme 
Court of Christ, to pass, with like regularity, un- 
der her solemn review ; and to receive-, her final 
sanction. 

How obvious, then, the idea of a trial^ in e very- 
step of discipline; and how vastly important, 
that all of us take its deep impression upon our 
hearts, in order to prevent haste; and ensure 
regularity and safety, in all our disciplinary 
doings. 

3. The second step of labor, not only involves 
a trial ; and makes the " one or two," witnesses ; 
but it also represents them as advisors in the 
case. 

This is clearly implied in the language, which 
last mentions them. " If he shall neglect to hear 
them ;" that is, refuse to hearken to, and obey 
their advice ; as the original word means. This 
view places the " one or two," in a very impor- 
tant and responsible light. They are seen as ad- 
visors in the case ; and, of course, as judges, as 
well as witnesses. For, advice supposes judgment, 
and judgment, knowledge. Their knowledge of 
the facts in the case, qualifies them to bear testi- 
mony, not only ; but to form a sound judgment, 
and to give appropriate advice. And to all 
this service in the case, they are most evidently 
called. 



190 CORRECTR'E CHURCH 

Their advice may respect two tilings. They 
^-rsf, advise the olTender to give satisfaction, folly 
and promptly. " If lie neglect to hear them" — 
refuse to heed their advice ; they, second, advise 
the injured brother, to " tell it nnto the chm-ch."' 

And their advice may be called for in another 
case. Suppose wrono- has been done, and that 
they were witnesses of it ; but a wrong of such 
nature as could not result in exclusion, if carried 
to the church : and as requires the aggrieved bro- 
ther to administer simple admonition ; and then 
act on the rule of forbearance. In such case, 
they should addse him to relinquish the labor ; 
and if it be a burden, to bear it. 

This whole view carries, upon its face, the idea 
that the " one or two" are brethren — members of 
the same church with the parties, as a ^^I'obable 
and a general thing ; although others, might 
be the only " witnesses." Facts are in har- 
mony with this construction. Injuries inflicted 
by one member on another, are commonly known 
to other members of the same church. And fel- 
low-members are generally " witnesses" and ad- 
visers, in cases of personal difliculty and discipline. 
And then, the rule places the " one or two" on an 
exact level with the injured brother and the 
chm'ch, as advisers. Mark the language. 



DISCIPLINE, 191 

" If he will not liear thee.'''' *' If lie shall neg- 
lect to hear themP " If he neglect to hear the 
churcliP They, hence, are advisers in the case, as 
much as the prosecuting brother and the church 
are ; and, therefore, need to be pious men ; and 
doubtless are, generally, brethren. 

Regarding the " one or two" as brethren, then ; 
and their service, as highly important and respon- 
sible, we subjoin a few hints to such, calculated, 
if heeded, to insure success in their painful 
labors. 

Such persons should be "full of the Holy Spirit 
and wisdom." Their service is highly, a spiritual 
one. " Ye which are spiritual restore such an 
one in the spirit of meekness." They should be 
men who fear God supremely ; and who will feel 
an equal sympathy for their differing brethren, 
and the suffering cause ; men, who are, and who 
will be felt to be, impartial men, by the trespass- 
ing brother ; otherwise, he will not, of course 
" hear them." They should solemnly consider, 
that they are called upon to testify, jndge, and 
advise in a case of difference between brethren ; 
and that some, even slight, defect in their temper, 
testimony, judgment, or advice, may turn the 
scales against success. 

And as a successful termination, depends much 



l92 CORRECTIVE CHURCH 

upon a riglit beginning, it miglit be well for tbem, 
in every case, and as soon as convened, to inquire 
wbetber the first step of labor has been duly taken. 
Because, if it have not, tbey should not act in the 
case. The Saviour has placed the first step of 
labor, before the second ; and so must the injured 
brother, if he will walk correctly. If, upon in- 
quiry, then, they find it has not been taken ; that 
it has been passed over, on any account, whatever, 
the parties should be left " alone," to make an at- 
tempt, at an amicable adjustment of their difi"er- 
ences. But, if they find the first step of labor, 
declared on the one hand, and admitted on the 
^ other, to have been duly taken, the trial may law- 
fully proceed. 

If, now, the questions return : Who are the 
"one or two?" And what is the precise char- 
acter of this transaction ? 

We answer : The second step of labor is a 
trial ; held in a retired manner ; by an injured 
brother, attended by his witnesses ; in order to 
convict an offender of his fault, and gain hirtu 

And the " one or two" are witnesses, judges, 
and advisers, in the same sense, substantially, that 
the prosecuting brother is. 

And they naturally become " witnesses," also, 
before the Church ; provided the case is carried 



liL. 



DISCIPLINE. 193 

there. The knowledge they have gained from 
the trial, in addition to what they before pos- 
sessed, highly qualifies them to bear an intelligent 
and hearty testimony, before the Church, to the 
guilt and desert of the offender ; and, also, to the 
faithfulness of the injured member, in laboring to 
gain his brother. And to this service they would, 
of necessity, be called, upon the presentation of 
the case to that tribunal, by the prosecuting bro- 
ther. Without their presence, and their testi- 
mony, he could not be sustained, either in his 
charge of wrong, or declaration of faithfulness in 
attempting to correct it. 

"And if he shall neglect to hear them," take 
the THIRD and last step of labor. " Tell it unto 
the Church." 

This is made the duty, the last duty, of the 
prosecuting brother in the case. " Tell it unto 
the Church." Now, mark the proper manner. 
Address the Moderator. Say to him, " I have a 
matter of personal difficulty to lay before the 
Church " Here stop. Do not state what it is. 
Call no names. If he understand his duty, he 
will ask six questions^ principally to you ; thus 
preparing the way for its proper admission. 

1. Have you taken the first step of labor? 
You answer, " I have." 
17 



194 CORRECTITE CHURCH 

2. Have you taken tlie second step? "1 
Lave." 

3. Did you, in this last step, hare " one or two" 
witli you, as " witnesses" and advisers ; and are 
they present ? " I had, and they are here. Bro- 
ther B. and Mr. S." 

4. Brother B. and Mr. S., are all these things 
so ? " They are." 

5. Have you notified the offending brother, that 
you should tell your grievance unto the Church 
to-day ? " I have, and he is present." 

6. Have you the complaint with the testimony 
of the witnesses, in writing. " I have." 

These precautionary steps being thus taken, the 
Clerk reads the complaint, and the testimony of 
the witnesses. And the Moderator calls on bro- 
ther B. and Mr. S. for their testimony, that this 
same complaint was preferred and examined, in a 
second step of labor ; and that it was fully sus- 
tained, according to this paper. They testify to 
this effect. And thus in the mouth of witnesses, 
again, every word of the complaint is estab- 
lished. 

The case thus before the Church, the Modera- 
tor calls on the offender for satisfaction; or to 
show cause why he does not render it. His reply 
satisfies no one ; except it be of his guilt. The 
brethren, next, generally expostulate with him. 
But " he neo-lects to hear the Church." 



DISCIPLINE. 195 

His exclusion, by unanimous vote, next follows ; 
and that, with the reasons of it, is accurately en- 
tered upon her blushing records. He is now to 
be regarded " as an heathen man and a publican ;" 
that is, ■ as the worst of men, in the estimation 
of a Jew. He should be furnished with a letter, 
containing the fact of his exclusion, with the rea- 
sons of it. 

Or, suppose, the case, (and such a case there 
might be,) that some of the members of the 
Church are not entirely satisfied to exclude now. 
Suppose they wish a review of the case. This 
may be had. 

Or, suppose again, that the Church are seri- 
ously divided in opinion, respecting the case. The 
importance of unanimity, would suggest modera- 
tion ; and, as the next best measure, an invitation 
to some two, or three, or more, able and impartial 
ministers and brethen to attend the next church 
meeting, as counsellors^ and sit with the Church; 
and hear the case ; and aid to an amicable and 
unanimous decision. A course, we are frank to 
say, which we prefer, decidedly, before ordinary 
councils. 

For, be it remembered, the sole power of decis- 
ion upon all cases of Discipline, is in the Church. 
This is the divine constitution. Touching the ul- 
timate reference of all matters, the direction is 



196 CORRECTIVE CHURCH 

specific and final. " Tell it unto tlie cliurcli ; but 
if lie shall neglect to hear the church, let him be 
unto thee as an heathen man, and a publican " 
This makes the Church the only proper judica- 
tory, before which matters of difficulty can be 
brought ; and the only proper court, wielding the 
power of ultimate decision. 

In strict accordance with this view of the 
Saviour, is the direction of the Apostle to the 
Corinthian believers. He writes them as a 
Church ; and as a Church, he directs them, 
" when gathered together to deliver their incestu- 
ous member unto Satan for the destruction of the 
fiesh ; to put away that wicked person." — 1 Cor, 
5. In his second letter to this same Church, 
touching this same case, he expresses his judg- 
ment, that the punishment of the excluded mem- 
ber, inflicted by the majority, had been " sufiS- 
cient," and directs them to "forgive him and 
confirm their love to him ;" that is, restore him. 
2 Cor. 2. So, in writing the Thessalonian 
Church, he recognises her power and her duty, 
in the discipline of " disorderly walkers." — 2 
Thess, 3. Hence, the exclusion and the restora- 
tion of persons, lie with the Church, and of 
course, all the processes connected with them. 

Still, there may be cases, in which the Church 
may need assistance. And when, on any account. 



DISCIPLINE. 19Y 

she may be too weak to bring fortb judgment, it 
may be as highly advisable, as it is admissable, for 
her to invite two or three or more able and im- 
partial ministers or brethren^ to sit with her, 
hear and advise. Then, no decision will, or ever 
can be spoken of, but that of the Church. These 
men do not vote; they onl]/ advise the Church 
how to vote. They aid her ; but do not supersede 
her. They make her, and leave her, all and in 
all, just as her Maker and Master did. 

In connection with this examination of personal 
offences, and the proper rule of treating them, it 
will be proper to consider that particular case of 
personal offence mentioned in the 6th chapter of 
1 Corinthians, with the rule laid down for its 
treatment ; and its admirable accordance, in prin- 
ciple, with the rule in the 18th chapter of Mat- 
thew, which we have just been considering. 

" Dare any of you, having a matter against an- 
other, go to law before the unjust and not before 
the saints ? Do ye not know that the saints shall 
judge the world ? And if the world shall be 
judged by you, are ye unworthy to judge the 
smallest matters ? Know ye not that we shall 
judge angels ? How much more things that per- 
tain to this life ? If, then, ye have judgments of 
things pertaining to this life, set them to judge, 
who are least esteemed in the church. I speak to 
17* 



198 CORRECTIYE CHURCH 

your sliame ! Is it so, tliat there is not a wise 
man among yon? No! not one, tliat shall be 
able to judge between bis brethren ! But brother 
goeth to law with brother, and that before the 
unbeHevers. Now, therefore, there is utterly a 
fault among you, because ye go to law one with 
another. Why do ye not rather take wrono^ ? 
Vilij do ye not rather suffer yourselves to be de- 
frauded .^ Xay, ye do wrong and uefi-aud, and 
that your brethren. 

On the face of this paragraph, we may see Jive 
things : 

1. That the difficulty among the Corinthian 
brethren was of a pecuniary character; about 
property ; " things that pertain to this life." 

2. That they had recourse to the laio to settle 
their matters of difference ; and that before hea- 
then judges, under pretence that their brethren 
were incompetent to judge. " But brother goeth 
to law with brother, and that before the unbe- 
lieyers ; before the unjust and not before the 
saints." 

3. That the holy Apostle sjjurns this idea, and 
argues their competence from the fact, that they 
shall "judge the world and angels." " Do ye not 
know that the saints shall judge the world ? And 
if the world shall be judged by you, are ye un- 
worthy to judge the smallest matters ? Know ye 



DISCrPLINB. 199 

not that we shall judge angels ? How much more, 
things that pertain to this life ? I speak to your 
shame ! Is it so, that there is not a wise man 
among you ? No ! not one that shall be able to 
judge between his brethren V 

4 . That he established a rule, which provides 
for the happy adjustment of all " matters" of pe- 
cuniary difference. 

It is this : JRefe7' your matters, of difference to 
your brethren, Mark his language. " If, then, 
ye have judgments of things pertaining to this 
life, set them to judge which are least esteemed 
in the churchP That is, not those who are justly 
held in low estimation, in view of their intellec- 
tual and moral worth ; but, brethren, who are 
now, in fact, as the original word simply means, 
undervalued, neglected, and set at naught, by you, 
notwithstanding they are " wise men" — men, " able 
to judge between their brethren." The rule, then? 
is, leave all matters of pecuniary difference to wise 
and able brethren, instead of going to law. 

5. We see, also, that there is an admirable ac- 
cordance, between the principle, laid down here 
by Paul ; and that laid down by the Saviour in 
the 18th chapter of Matthew, for the settlement 
of personal difficulties. 

We have defined personal offences to be inju- 
ries of a brother's person, refutation, or property. 



200 CORRECTIVE CHURCH 

Here we have a case of tlie latter kind. The in- 
jury of a brother's property. Now, suppose a 
brother, thus injured, take the rule in the 18th 
chapter of Matthew for his guide. He first, 
makes a fair attempt to settle the matter "be- 
tween himself and his brother alone.*" And this 
by the by, would be a natural way, in the case, 
whether a member of a church or not, if he 
meant to do right and avoid difficulty. But, not 
succeeding, instead of sueing him at the law, he 
" takes one or two more ;" " sets wise men ;" — 
" able to judge between their brethren," and, if 
possible, to testify, also ; precisely as the Saviour 
and Paul have directed. They hear the charge. 
They witness to its truth ; or hear it witnessed to. 
They judge the alledged offender guilty. They 
advise him to make reparation. He does so, and 
the matter is amicably settled. Or, suppose he 
refuse to give satisfaction. They advise the in- 
jured brother to lay the case before the Church. 
He does so, and the matter eventuates in the of- 
fender's exclusion ; and in his exposure to prose- 
cution, as another man. 

Who now, but sees the Saviour, and his servant 
Paul, agreeing in their principles of discipline ? 
And who, but must see, that the rule laid down 
by the Saviour, and thus sustained by the apostle, 
must operate most efficiently, and therefore prop- 



DISCIPLINE. 201 

erly in every case of personal offence, where there 
is proof ? 

But, we suppose again, while on the subject of 
sueing at the law. Suppose a case of pecuniary 
injury, in which it is impracticable for the law for 
personal offences to operate. For example, a bro- 
ther is on the point of removal ; or is removing ; 
is not only in debt, but is becoming an absconding 
debtor ; or, is just putting his property out of his 
hands : then, and in that case, the question is, 
What is it right to do ? Well, the Gospel allows 
no sueing at the law ; and let us remember, if we 
do sue, in any possible case, its operation should 
not be inconsistent with the public mind, the 
honor of the cause, the real good of the parties, 
and the strictest principles of justice and be- 
nevolence. We ** speak this, not of command- 
ment." 

We are now brought to consider the exception^ 
which we promised to notice. It is this ; that the 
rule in the 18th of Matthew is not necessary to be 
observed in those cases of personal offence which 
have been quite publicly committed. 

On this exception, and the rule itself, we make 
two remarks. 

1. We believe the rule in the 18th of Matthew 
is primarily and peculiarly applicable to all those 
cases of personal offence, which are but a little 



202 CORRECTIVE CHURCH 

known when first committed. Because, tlie major- 
ity of personal offences, are of tliis character ; 
and tlie right employment of this rule, was de- 
signed, and is calculated, to heal budding diflScul- 
ties in private ; and avoid painful exposures of our 
erring brethren. 

2. We also believe, that this rule is applicable 
to, and therefore, should be employed in, every 
case of personal offence, however publicly commit' 
ted and generally known. 

This opinion is founded upon the five following 
reasons : 

1. The rule is plain, absolute, and without ex- 
ceptio?i, as laid down by the master. " If thy bro- 
ther ti-espass against thee ; go and tell him his 
fault ; take one or two more ; tell it unto the 
church." This is the rule for the case ; the only 
rule ; a rule without the exception in question. 
Secrecy does not qualify the transgression ; but the 
measure for correctino- it, 

2. The rule cannot operate at all, beyond the 
first step, unless the offence be p)^^l^(^ ; or at least, 
known to some extent. It must be known to wit- 
nesses, or there can be no trial ; and there must 
be a trial, " that every word may be established 
in the mouth of two or three witnesses." 

Now, if some degree of publicity is the life of 
the rule, who will undertake to say that much de- 
stroys it. 



DISCIPLINE. 203 

S. The rule operates most efBciently in every 
case of personal offence, however public, and, on 
tliat account, aggravated it may be. The chief 
difference, in the two supposed cases, is, the one 
offence is more generally known, than the other ; 
and, therefore, the greater for this reason ; and 
consequently, the greater satisfaction is required. 
Now let the rule operate. The prosecuting bro« 
ther requires, in the nature of the case, a satis- 
faction ample as the injury to himself and the 
cause. He is satisfied, when the public, as well as 
the personal reproach is wiped away. His de- 
mand is precisely what, that of the church and 
the public, is. Taking this rule, and goiug upon 
the principle, that all who have been witnesses of 
the wrong, must also be witnesses of the repara- 
tion, every man will, at last, be satisfied with the 
full confession, or the fearful excommunication of 
the offender. 

4. The faithful employment of this rule en- 
sures universal approbation, as well as absolute 
success, in all cases of personal offence, however 
public. You employ this rule, and none will 
presume to fault you. You neglect it, and some 
will censure you. The one course is plain, the 
other, doubtful. 

5. This rule will operate well, even in a mixed 
case. We mean, when the same "trespass" is 



204 CORRECTIVE CHURCH 

both against a brother and the church. For ex- 
ample, should one brother slander another in 
church meeting. This would be a violation of the 
(yrder of the church, and an abuse of the brother. 
Now, suppose the offender should be asked by the 
brother, or the church, either, to make satisfac- 
tion ; and should refuse to do so. Of course, no- 
thing could be done, at that time. But every one 
knows, that something must be done. He must 
be waited upon in some way. Now for the rule 
of procedure. Suppose you appoint a committee 
to wait upon him and report. This may answer. 
It may bring him to make satisfaction, both to the 
church and the injured brother, at the next 
church meeting. But, it is a rule of your own 
invention. And what is it better than the rule 
vf Christ ? 

Now, see that operate, in this same case. The 
injured brother estimates the whole offence. He 
feels the slander personally ; and the disorder^ in 
common with others. He goes to his brother 
when he is cool, and " alone ;" tells him his 
fault ; tries to convince him of his wrongs of 
disorder and slander. Does not succeed. " Takes 
one or two more," (of course, acquainted with the 
case,) to expostulate with him. Fails again. 
Next, it comes to the church, where it begun. 
The church do not ask proof of the offence *, they 



DISCIPLINE 205 

witnessed it. They ask, has every thing been 
done to gain him ? Now what committee could 
make a better report, than the injured brother 
and his "one or two" fellow laborers? Who 
does not see that while he has done his own duty^ 
in correcting a personal injury; he has also served 
the church, in bringing an incorrigible public of- 
fender to her bar for punishment ? And all in a 
most natural, inoffensive, and efficient way — his 
Lord's own appointed way. 

We, therefore, cannot see why the rule, in 
question, should not be employed in every case of 
personal offence, however public; although pri- 
marily and peculiarly applicable to cases less 
known. 



CHAPTER V. 



Fourth Class of Offjences; Public. 

To the fourth class of offences, belong public 
ones. A public offence is one which equally in- 
jures all the members of the church ; and for 
which all require an equal satisfa'ction. 

It may not be improper, in this place, to notice 
18 



206 CORRECTIVE CHITRCH 



a distinction, we have before made; and whicli 
should be clearly seen, between public personal 
offences, and public offences, properly so called. 

While, in a case of simple public offence, all 
the members are equally injured; the same ih not 
true, in case of a personal offence, however pub- 
licly, it may have been committed. All may re- 
quire satisfaction, in the latter case ; but not as 
much as the injured brother. 

Two examples will illustrate the distinction. 
Suppose a brother be guilty of profane swearing 
puilicly. This would be a public offence, and 
would equally injure all the members. But sup- 
pose again, the same individual be guilty of circu- 
lating false reports against a member. This 
would be a public personal offence, injuring an in- 
dividual more than all the members besides. In 
the former case, the case of profanity, he would 
not consider himself called upon, more than the 
other members were, to correct the offender. 
But in the latter case he would. The public of- 
fence, would arouse the Church ; the personal 
one, the individual. Now all this is natural. Sa 
it is in State as well as Church. A breach of the 
public peace would be prosecuted in the name of 
the people. In a case of personal injury, the in- 
jured individual, seeks redress in his own name 
and way. 



1 



i 



DISCIPLINE. 207 

Having thus defined public offences, we pro- 
ceed to consider some cases, mentioned in tlie 
Apostolic Epistles, with the methods of treat- 
ment required. And, as what is very strongly 
marked, we notice, in the first place, " heresy!''' 

"Now I beseech you, brethren, mark them 
which cause divisions and offences, contrary to 
the doctrine which ye have learned, and avoid 
them. For they that are such serve not our 
Lord Jesus Christ ; but their own belly, and by 
good words and fair speeches deceive the hearts 
of the simple." — Rom, 16. " There shall be false 
teachers among you, who privily shall bring in 
damnable heresies, even denying the Lord that 
bought them- And many shall follow their per- 
nicious ways, by reason of whom the way of 
truth shall be evil spoken of." — 2 Pet 2. " If any 
man teach otherwise, and consent not to whole- 
some words, even the words of our Lord Jesus 
Christ, and to the doctrine which is according to 
godliness, he is proud, knowing nothing ; but 
doting about questions and strifes of words, where- 
of Cometh envy, strife, perverse disputings of men 
of corrupt minds, and destitute of the truth ; 
from such withdraw thyself." — 1 Tim, 6. "A 
man that is an heretic, after the first and second 
admonition, reject ; knowing that he that is such, 
is subverted, and sinneth, being condemned of him- 



208 CORRECTIVE CHURCH 

self." — Tit 3. " And of your own selves stall 
men arise, speaking perverse things, to draw away 
disciples after them." — Acts. 20. " Of whom is 
Hymeneus and Phyletus; who, concerning the 
truth, have erred, saying, the resurrection is past 
already ; and overthrow the faith of some." — 2 
Tim. 2. 

Yfhat, now, is the precise character of the of- 
fence, mentioned in these passages ? It is heresy. 
By which is meant, however, something more, 
than the term is generally supposed to mean. 
"An heretic," in the scriptural sense of the word, 
was a man unsound in doctrine, and the leader of a 
faction, or head of a new sect. Hence, such men 
are said to be " subverted ;" that is, overturned, 
as to their professed faith in the gospel. And 
" not to consent to the doctrine which is accord- 
ing to godliness;" to "bring in damnable here- 
sies ;" to " cause divisions contrary to the doctrine 
learned ; and by good words and fair speeches to 
deceive the hearts of the simple ;" and " to draw 
away disciples after them." 

The grand characteristics of an "heretic" are 
strictly four : unsoundness of sentiment, selfishness 
of aim, flattering pretensions, and successful gene- 
ralship. The case, then is a plain, and not an un- 
common one. For example, a brother becomes a 
Mormon, in sentiment. Of course he will preach 



t 



DISCIPLINE. 209 

his peculiar views ; and, almost of course, if a 
man of ambition, tact, and influence, will succeed 
in seducing the artless and unsuspecting ; and 
drawing them awaj with him. Such, now, is a 
case of heresy. 

The case is a plain one, and the treatment re- 
quired and to be employed, is equally plain. 
1. ^^ Marie them which cause divisions, Mark 
them ! that is, eye their movements with waking 
jealousy and keenest vigilance. 2. Administer 
" the first and second admonition;'''' that is, plainly 
and with repetition, point out their errors ; and 
faithfully exhort them to abandon them. 3. And 
finally, if they do not repent of the pernicious 
influence of their new sentiments and measures, 
promptly exclude them ; as three directions in the 
case require. ^'-From sudi withdraw thyself^ 
*'^ Avoid themV ^''Reject a man that is an heretic 
after the first and second admonition P 

In the oth chapter of 1 Corinthians, we have 
grouped together a number of public offences, 
" But now I have written unto you, not to keep 
company, if any man that is called a brother, be 
a fornicator, or covetous, or an idolater, or a railer, 
or a drunkard; or an extortioner; with such a 
one ; no, not to eat." 

Let us briefly examine these cases : 

First, ^'' fornication^ That particular case of 
18* 



210 CORRECTIVE CHURCH 

fornication, wliicli is tlie principle subject of tlife 
chapter, was regarded by tbe holy apostle, as a 
case of incest, most notorious and aggravating ; 
and -which demanded immediate exclusion. It, 
therefore, falls under the head of insufferable of- 
fences; the last class of offences to be consid- 
ered. But cases of moral impmity^ far less aggra- 
vating, may occur ; and may justly require mode- 
ration and labor, on the part of the church. 
Such are, therefore, properly public offences. 

Immediately associated with this case, is covet- 
ousness, "If any man that is called a brother 
be a fornicator or covetous,''^ That is, a covetous 
person ; one who, as the original word means, has 
an inordinate craving for gain ; a " greediness for 
filthy lucre ;" that is, an eagerness for dishonor- 
able gain. And who, for the sake of gain, not 
only withholds ; but defrauds, and perhaps, even 
steals. Covetousness is a sin of so common and 
so flagrant a character as to require to be very 
distinctly marked. It is a disease, (might we so 
liken it,) when far advanced and deeply seated, 
which is attended with three very plain symp- 
toms. 

1. By a groaning or grumbling about poverty^ 
amidst real and unconcealable wealth. The 
tongue, in this case, bears the marks of a very 
reddish falsity. 



DISCIPLINE. 211 

2. By an entire absence of all warmth and sym- 
pathy for the cause of religion in the region of 
the heart. This manifests itself by shiverings, 
and shuttings and lockings up of " the bowels of 
compassion ;" and by a receding of the life-cur- 
rent, from the extremities, the moment you begin 
to take the hand, and feel for the pulsations of in- 
terest for the cause. 

3. And by a uniform muttering of complaints^ 
as well as excuses. This is one'^of its most prom- 
inent features. 

Covetous men are not content with making re- 
fusals ; they must utter complaints. They have 
a fault-finding spirit. Whatever the object, they 
must raise some objection. We have never 
known such men do much good, for two reasons : 
They are so occupied with their money, they 
have not the time ; and so in love with it, they 
have not the disposition. A man who is liberal 
with his money, is liberal with every thing else. 
These men are liberal with nothing, except com- 
plaints. If so, they must do hurt, rather than 
good, under a Christian profession. And if so, 
their guilt and their desert are alike obvious. The 
apostle often mentions this sin, and that, in con- 
nexions, showing its fearful enormity. "Be not 
not decived ; neither fornicators, nor theives, nor 
covetous^ nor drunkards, nor revilers, nor extor- 



212 CORRECTIVE CHURCH 

tioners, sliall inherit the kingdom of God." "For 
this ye know, that no whoremonger, nor unclean 
person, nor covetous man who is an idolater^ hath 
any inheritance in the kingdom of Christ and of 
God." Now, if the sin of covetousness is so ut- 
terly inconsistent with an admission into Heaven, 
is it not, also, plainly inconsistent with a standing 
in the Church ? Most certainly it is. And hence 
its classification with fornication, and other like 
sins, is not only to show its marked moral de- 
formity, but positive desert of severest punish- 
ment. Hence covetousness is a j^uhlic offence^ 
easily detected ; and deserves and demands the 
notice of the Church; and prompt exclusion, if 
persisted in. 

While on covetousness, we subjoin a word, up- 
on the true priiicijyle of raising money, for the de- 
frayment of Cbjirch expenses, as these home 
" gatherings," (strange to tell !) are among the 
occasions, for the development of this foul plague- 
spot of Zion. Voluntarij donations^ as in primi- 
tive and even olden times, should be made by each 
member, according to his pecuniary ahility^ for 
this purpose. (See Lev, 5 ; 7. 14 ; 21. Ezra 2 ; 
69. JSTeh. 5; 8. Acts 2; 44-45. 4; 32-37. 
11 ; 29. 1 Cor. 16 ; 2. 2 Cor, 8 ; 11-14. 9 ; 
6-Y.) And when a member, in the judgment of 
the Churchy does not do his par tj he should be in- 



DISCIPLINE. 213 

structed in his duty, if ignorant ; and encouraged 
to do his part fully ; and if he refuse, he should 
be considered as covetous^ and his covetousness as 
a public offence^ and disciplinable. 

Next, railing, "If any man that is called a 
brother, be a railer!'' That is, a loud, insulting 
reviler ; one who uses opprobious and abusive 
language in speaking of his fellow-men ; one, 
from whose bitter lips is constantly rushing a tor- 
rent of censorious remark. 

Next, drunkenness, " If any man that is called 
a brother, be a drunkardP That is, not one who 
may have been, accidentally though imprudently, 
overtaken by intoxication ; and who may thus 
have committed a public oifence ; but strictly one 
who is " known, and read," and called, " of all 
men," a drunkard ; one who habitually uses in- 
toxicating drinks, so as to disguise himself less or 
more. 

Next, extortion, " If any man that is called a 
brother, be an extortioner P This offence might 
seem to be nearly allied to covetousness ; and so 
it is. Covetousness is the root ; this, the fruit. 
One describes the feelings of the heart; the other, 
the acts of the life. Covetousness eagerly pants 
for gain ; extortion, ravenously seizes it. The 
original term, means to be rapacious, and is ap- 
plied to beasts of prey. Applied to men, it means 



214 CORRECTIVE CHURCH 

those, who, like beasts of prey, will take all they 
can get; and that with just as little principle. It 
means those who oppress for gain ; who not only 
dare, but delight, to take more than their due ; 
who " defraud, and that their brethren." A re- 
markable case of the entire destitution, both of 
the integrity and the benevolence of the gospel. 

It may be observed, in this place, and before 
noticing the rule here laid down for the treatment 
of these several offences ; that although usually 
public offences, two of them, namely, railing and 
extortion^ becomes personal when committed 
against a member in the same church with the 
offender. Then, and in that case, the rule for 
personal offences, should operate. The injured 
brother, instead of the Church, should take the 
laboring oar. But, when these offences are com- 
mitted against persons out of the church, and in 
the society, we have no law, requiring such in- 
jured individual to correct our erring brother. 
The offence is a public one ; and for his correc- 
tion the Church is held responsible ; and she 
must, by prompt action, show all whom it may 
concern, that she both understands her duty, and 
is ready to do it. 

And the rule is before her. The same rule is 
laid down as equally applicable to each of the 
five public offences, here mentioned. "But now I 



DISCIPLINE. 215 

have written unto you, if any man that is called 
a brother, be a fornicator, or covetous, or a railer, 
or a drunkard, or an extortioner, not to keep com- 
pany with such an one ; no, not to eatr 

This rule, proceeding upon the principle that 
the offender is irreclaimable ; and therefore, nec- 
essarily and promptly removed from the church ; 
includes and enjoins two things, designed to regu- 
late our conduct toward excluded persons, who 
are high offenders ; and to add merited weight to 
the excinding blow. 

1. A strict avoidance of free and familiar in- 
tercourse, " I have written unto you not to keep 
company with such an one." There should be 
friendly feeling towards such guilty and unhappy 
individual ; but, after exclusion, he should be 
made to feel the amazing weight of the solemn 
sentence by corresponding conduct, on the part 
of every member of the Church."* To each and 



* And we add, witli emphasis; the solemn sentence should also 
be enfortjed, by a corresponding conduct, on the part of every 
member of every church. Excluded persons often seek an asy- 
lum in some neighboring sister church. And often they are kindly 
noticed ; and thus encouraged to hope that " if they cannot _live 
there^ they can here,'''' Now, such conduct in a sister church, or in 
lier pastor, or any of her members, is flagrant injustice towards all 
concerned. It is a setting aside of the most solemn decision and 
act of Christ's own court. It is an instance of most palpable dis- 
respect of a sister and an equal. It is a doing, in this respect, as 
ire would not be done by. Moreover, it is such a nourishing and 



216 CORRECTIYE CHURCH 

to all, lie is to be as alien, as " an heathen man 
and a publican" to a Jew. 2. A refusal to par- 
ticipate tvith him at social meals. That is, to 
" dine or take tea" witli bim, as we should express" 
it ; " No, not to eat." This cannot mean eating 
at the Lord's tahle^ because, in that case, the 
apostle would have said, " not keep company," 
much less, partake with him at the Lord's table. 
This would have been an ascending from the less 
to the greater ; whereas he evidently descends 
from the greater to the less. " Not keep compa- 
ny; no,^not to eat." That is not even to eat. 
Nor can this signify the avoidance of common 
family meals, which might be quite as impossible, 
in point of fact, as inconsistent with certain scrip- 
tural relations and duties. But it may mean, and 
evidently does mean a refusal of all such social in- 
terchanges ; such visitings and receiving visits ; 
and such groupings around the social board as 
express a familiarity with, and a fellowship for, 



cherisliiiig of tlie guilty one, as "a brother behoved," as heals, at 
once and slightly, the wound of excision, which ought to be left, 
ulcerating and burning, for his purification. Instead of this 
course, if the excluded person haye been wronged, (which.' may be 
the case; but which we should be slow to belieye,) our sister 
church should be approached with respect, and confidence, and 
freedom ; and desired to explain ; and, perhaps, review the caso 
with the aid of counsellors. A right church, rightly approached, 
would cheerfally do what was right in the premises. 



DISCIPLINE. 217 

the party, our act of disfellowsliip to tlie contrary, 
notwithstanding. 

The substance of the rule, then, as implied and 
expressed, is, exclude such and shun them^ being 
offenders of high degree. 

We have another and rather singular case of 
public offence, in the 8d chapter of Paul's 2d let- 
ter to the Thessalonians : 

" Now we command you, brethren in the name 
of our Lord Jesus Christ, that ye withdraw your- 
selves from every brother that walketh disorderly; 
for we hear that there are some w^hich walk 
among you disorderly^ working not at all: hut are 
busy-bodies, Now them that are such, we com- 
mand that with quietness they work and eat their 
own bread ; and if any man obey not our word 
by this epistle, note that man, and have no com- 
pany with him, that he may be ashamed. Yet 
count him not as an enemy ; but admonish him 
as a brother." 

The whole offence seems to be, indolence and 
meddling with the affairs of others. The term 
"disorderly," originally, was spoken of soldiers 
who desert their ranks ; and means, to be neglect- 
ful of one's own duties ; to abandon recklessly 
one's own proper place and labor ; in the lan- 
guage of the text, to " work not at all ;" to live 
on others. It describes a set of men who were 
19 



218 CORRECTIVE CHURCH 

drones in God's liive ; consuming tlie common 
stock ; wlio were more willing to eat than earn their 
bread. And it may now forcibly apply to men 
who are slack in domestic duties — the duties of 
home ; who " provide not for their own house." 

The first part of the offence, then, is indolence. 
The other term, busy-bodies, which indicates the 
other, counter and corresponding part of it, as 
employed in the Scriptures, was applied to a set 
of individuals, who Avere uselessly employed; and 
particularly officious in other men's matters; who 
were as busy in the concerns of others, as they 
ought to have been in their own ; like flies, every 
where present, annoyiijg and hateful ; and who, 
of course, were exceedingly obtrusive and unami- 
able characters. 

Now for the rule of treatment. 

1. '''Note that manr That is, point him out — 
expose him to all. Let him know that he is an 
object of the godly jealousy of the Church. "Ex- 
hort him, by our Lord Jesus Christ, that with 
quietness he work and eat his own bread," and 
thus mind his own business. And if he do not 
reform : 

2 " Withdralo yourselves from himP That is, 
withdraw the hand of fellowship from him — ex- 
clude him. " Now, we command you, brethren, 
that ye withdraw yourselves from every brother- 



DISCIPLINE. 219 

that walketh disorderly ; for we hear that there 
are some which walk among you disorderly, work- 
ing not at all; but are busy-bodies." 

3. ^'"Have no company tvith kim^ that he may he 
ashamed,''^ That is, be not familiar ; treat such, 
coolly. Thus shame them ; put them to the 
blush, for this is the object; that they may be 
ashamed; that is, of their conduct, and so re- 
form. 

4. "Fe^, count him not as an enemy; but ad- 
monish him as a brother.''^ Count him not as an 
enemy." Do not let your dislike ripen into en- 
mity. But admonish him as a brother. He may 
be a Christian, though so unlovely in character ; 
and so undesirable in company. Therefore ad- 
monish him ; point out his faults, as you may oc- 
casionally fall in with him ; explain the reasons of 
your distance ; and let him know, that, unless he 
reforms he must expect to be as unhappy in your 
presence, as you are in his. 

In addition to these instances of public offence, 
contained in the Epistles, we include and mention 
several others, under the head of Covenant-break- 
iny. 

The Church Covenant contains a rich and beau- 
tiful summary of Christian duties ; and contem- 
plates the formation of every member to the high- 
est excellence and lovehness of character. Every 



220 CORRECTIVE CHURCH 

m©mber, upon joining tlie Churcli, and signing 
this instrnment, pledges himself to the perform- 
ance of something like the following duties : 1. 
To control his temper; not to cherish revengeful 
anger. 2. To watch his conversation ; avoiding 
jesting, evil speaking, and profanity. 3. To take 
heed to his company ; not to associate with tav- 
ern-haunters, and the like men. 4. To study a 
peaceful, quiet^ orderly deportment, at home and 
abroad, in the church and in the family. 5. To 
be just in all his pecuniary transactions with his 
fellow-men. 6. To be useful ; to do good to all 
men. 1, To " remember the Sabbath Day, to 
keep it holy." 8. To maintain family worship. 
9. To watch over his fellow-members for good. 
And, 10. To attend the meetings of the Church, 
for preaching, prayer, observance of the ordi- 
nances, and business. 

Now, a failure to redeem all or any of these 
pledges, may be called. Covenant-breaking ; and 
should be corrected as a public offence, except the 
failure injure some fellow member, in which case 
it would be a personal one. 

We can scarcely forbear, in this place, it is so 
important to be plain upon this subject, to specify, 
quite distinctly, 2ifew cases of Covenant-breaking 
and public offence ; and especially, as they are so 
frequently occurring, and so commonly neglected. 



DISCIPLINE. 221 

1. Simple neglect of the duties^ arising from 
church relation. 

For example, a brother, habitually or fre- 
quently neglects the Sabbath worship, the stated 
and special meetings of the Church ; and appears 
to be, and is, indiiferent to the interests of the 
cause. He has broken his covenant, and is guilty 
of a public offence, 

2. Offence ivith the Churchy and non-submission 
to majority/. 

For example, a brother takes offence with the 
Church, for some of her acts ; leaves his seat at 
the Lord's table, and on the Sabbath ; declares 
non-fellowship and non-submission ; and thus tri- 
fles with the feelings of the members, and with 
his own standing. He also, has violated his cove- 
nant obligations in several particulars ; and is 
guilty of a public offence^ which is attended with 
some circumstances of high aggravation. 

Some bring into the Church, from the very nur- 
sery, their furious tempers and habits of insubor- 
dination. They used to have their own way ;. 
they mean to have it still. They are ardent, am- 
bitious, self-willed, and impatient of restraints and 
failures. And when they chance to be in the 
minority, they rebel, and factiously 'disturb the 
peace of the church or leave it. Such men are 
often great troublers of Israel. They are wrong, 
19'^ 



222 CORRECTIVE CHURCii * ■/-' 

altogetlier wrong ; their offence public, and se- 
verely disciplinable ; provided ahvays, tbat tbe 
Chnrcli lias been open, deliberate, and fair, in 
canvassing and deciding tbe disputed question. 
In sucb case, eacb member has freely and fully 
expressed bis views, and voted as be pleased. He 
can ask no more. He must submit, or suffer ex- 
clusion. 

3. Leaving our place at the table of the Lord^ 
because some member has injured its. 

For example, a brother receives a real injury 
from another member, and feels so keenly tried, 
that he knows not how to commune with him ; 
and so leaves his place, during the time of the 
celebration of the Lord's Supper. He has com- 
mitted a two-fold offence ; 2i public offence against 
the Church, by neglecting the ordinance which 
he covenanted to observe, without any such ex- 
ception as he now makes ; and a p)ersonal one 
against the brother implicated, by such a method 
of exposure. We say exposure, because a faith- 
ful Pastor and Church will inquire after the reason 
of neglect. And they are entitled to the true rea- 
son. This given, and behold 1 the untimely ex- 
posure of the erring brother ! jSTow, there was 
a right way to expose him, had he refused to give 
satisfaction in private interviews. The statute 
points it out ; but alas ! he has presumed to take 






msciPLiNE. 223 

ttis way to do it. Before tlie hour of commun- 
ion, lie was innocent ; now, lie is guilty of a two- 
fold offence, and exposed to a two-fold punisli- 
ment. He must now, according to strict justice, 
confess to the Church and acknowledge to the 
brother ; or suffer exclusion; 

And we may further remark, this brother's mis- 
take is a common one ; one fearfully common. 
A mistake^ which arises from a prevailing misap- 
prehension of the design of the ordinance. It is 
supposed to be intended to express, primarily 
Christian union and fellowship ; whereas, this is 
only incidental. The primary design was to " re- 
member " Christ ; and not each other. The eye 
and heart of each communicant, are on the cru- 
cified one ; and not on his fellow. And suppose 
he love his Lord so intensely ; and remember 
Him with such absorbing interest, as to forget all 
around him ; what harm ? The existence of 
union and fellowship, we do not deny ; but they 
are not direct ; they are circuitous and consequen- 
tial. They are like the union and fellowship of 
distant members, through the medium of the 
body. The sacred stream runs, like the life-blood, 
from one extremity to the other ; from member 
to member ; but it is through the medium of the 
heart. So that, if Ave meet at all, and taste thei 
sweets of Christian union, and Divine lellowship,, 



224 CORRECTIVE CHURCH 

at the table of the Lord, it is in Christ. And this, 
at best, is a consequence resulting from the prima- 
ry design. 

Be it remembered, therefore, by all, that, if we 
so magnify Christian nnion and communion with 
one another, as to eclipse communion with Christ; 
and so much remember our brother's sins, as to 
forget our Saviour's sufferings, we have fulfilled 
one law of our own ; but broken two, of Christ's. 
He has given two distinct laws, for the two dis- 
tinct cases. His law of Commemoration, and his 
law of Discipline. His law of Commemoration 
is ; " This do ye, as often as ye do it, in remem- 
brance of Me." His law of Discipline : " If thy 
brother shall trespass against thee, go and tell him 
his fault between thee and him alone. But if he 
will not hear thee, then take with thee one or two 
more. And if he shall neglect to hear them, tell 
it unto the Church." So that, if a brother refuse 
to fill his place at the table of the Lord, because 
another has injured him, he has broken his cove- 
nant in several particulars ; and is guilty of a 
public ofience, as well as 2^^ personal one. 

4. RecTcless failures to meet contracts. 

We mean, particularly, the common, careless 
failures of some members, to pay tlieir current 
debts, according to engagement. For example, a 
brother is in the habit of contracting debts, with 



DISCIPLINE 225 

the promise of paying tliem promptly at a speci- 
fied time ; but, in fact, without the prospect of 
doing so. Or, to vary the case, if the time of pay- 
ment is not specified, the debt is contracted with 
the common business understanding, that it shall 
be seasonably met, when he knows of no way he 
can do it. Or, to vary the case again, the debt is 
contracted, the time of payment either expressed 
or understood ; and the means of payment are in 
the hands of the debtor ; but a failure takes 
place, because he is as slach as he ought to be 
punctual. 

Now, all these cases, and all similar cases of 
recklessness in business, which involves the inter- 
ests of others, savor of dishonesty ; and are so 
construed by the world. Such acts are personal 
off'ences, wdien committed by a brother in dealing 
with a fellow member ; and public^ when against 
another person, being a palpable violation of his 
covenant, in which he pledged himself to be '^just 
in all his pecuniary transactions with his fellow- 
men." 

5. Desecration of the Lord's Day, 

There are multitudes of church members, on 
whom Sabbath restraints sit very lightly. They 
not only fail to come up to the standard of its re- 
quirements ; but fail, also, to keep within the 
range of its prohibitions. Some engage in those 



226 CORRECTIVE CHURCH 

kinds of business whicH compel tliem to work on 
this holy day of the Lord, less or more. Others 
travel or visit on this day ; and, it would seem, 
deliberately make their arrangements to do so. 

Such and similar instances of the desecration 
of this hallowed fraction of time, it should be well 
understood and deeply felt by every Christian, 
are utterly inconsistent with the high spiritual 
ends of the institution ; and are, alike, an infrac- 
tion of the Ten Commandments, the Gospel of 
Christ, and the Covenant of the Church ; and, 
therefore, are j^ublic offences. 

6. The greatly prevalent and hateful sin of 
backbiting ; nearly allied to common gossiping 
and tattling. 

Backbiting might seem to be near of kin to 
" railing," mentioned by the apostle in 1 Cor. 5 : 
and already noticed. And so it is. Railing and 
backbiting both consist in evil speaking ; and the 
chief difference between them, lies in the manner 
of it. Railing is the loud, open, angry species of 
evil speaking ; backbiting, the low, secret, mis- 
chievous, mean sort of the same kind of business ; 
as the structure and imagery of the terai, plainly 
indicate. The word, backbiting^ means,the act of 
secretly faulting one to another. Figurative^ly and 
etymologically taken, the last part of it, biting^ in- 
dicates the act, as malicious in its origin, and pain- 



DISCIPLINE. 227 

fill in effect ; and the otlier and qualifying part 
of it, hacJc^ indicates meanness of motive and 
measure ; a meanness and maliciousness tliat can 
inflict a stinging, secret injury, without cause. 
The maliciousness and the meanness of this sin, 
have scarcely a parallel in the gloomy catalogue 
of sins ; and, certainly, have no alliance with 
common decency ; much less, " pure and unde- 
filed religion 1" If a church member, then, be- 
come a backbiter^ he should be regarded as guilty 
of an offence both aggravating and intolerable; 
2i public offence, being a violation of his covenant, 
in which he pledged himself to "watch his con- 
versation, avoiding evil speaking^ as well as jesting 
and profanity." 

It is an important rule, in estimating the degrees- 
of offences, and the just measure of punishment 
due each ; to distinguish, carefully, between faults 
which are the consequence of sudden temptation; 
and those which are the result of premeditation 
and habit. For example, a brother, overtaken by 
intoxication for the first time, accidentally or 
carelessly, presents a great contrast to one, whose 
inclination and habit render it quite certain, that 
he will overdrink, if exposed. The sin of Peter 
in once denying his Lord, was small in compari- 
son with that of Solomon, who was habitually lir 
centious and idolatrous. 



228 CORRECTIVE CHURCH 

On this point we have specific instruction. 
" Of some have compassion, making a difference^ 
and others save with fear, pulling them out of the 
fire ; hating even the garment spotted by the 
flesh."— /z^c^e 22-23. 

The various species of public ofi*ences thus ex- 
amined, we come next, to consider, the general 
rule of treatment. 

This rule is found in 1 Tim. 5 : 20. " Them 
that sin rebuke before all, that others also may 
fear." 

That is, " them that sin" before all^ " rebuke 
before all." Them that sin publicly, rebuke pub- 
licly. A public off'ence requires a public pun- 
ishment ; at least, a public correction. The pun- 
ishment of public offences, in the church, like the 
punishment of all other ofiences, should be ac- 
cording to the varying degrees of criminality. 
This rule includes two of the lesser degrees of 
punishment, which gives it a universal applica- 
bility to public offences ; an applicability to the 
■smaller ofi*ences, by its milder punishment; and 
^to the greater ones, by paving the way for the se- 
verest penalties. 

The term, " rebuke," signifies, 1. To point out 
plainly and convincingly, to them that sin pub- 
licly, their offence in the presence of the Church, 
And, 2. To reprove them, also, for it, in the same 
public manner. 



DISCIPLINE. 229 

This rule, then, contains the two ideas of pub- 
lic statement and public reproof. That the em- 
ployment of this rule was designed as a public 
punishment, is plain from its expressed object. 
" That others also raay fear ; that is, that the rest 
of the members, witnessing the true manner of 
correcting public offences, may fear a similar, 
public and mortifying rehuhe^ for some public of- 
fence which they might commit ; and so be ad- 
monished to watchfulness and prayer. 

See Paul acting, in a certain case according to 
the letter and in the spirit of his o^n inspired 
rule ; that a public offence might be publicly re- 
buked; and that its object might be secured. 
His brother Peter, on a certain occasion, had 
"not walked uprightly" — had been guilty of" dis- 
simulation, and carrying others away with it." 
Paul " withstood him to the face, before them all, 
because he was to be blamed." — Gal. 2. " Them 
that sin, rebuke before all, that others also may 
fear." 

It should be particularly noticed, that this ex- 
planation of this rule for the treatment of public 
offences, perfectly corresponds with the import of 
those other directions, which we have noticed, in 
connection with the public offences, found in the 
Apostolic Epistles. 

In the case of " heretics,''^ it will be recollected 
20 



1^ 



230 CORRECTIVE CHURCH 



tliat the Churcli, as a l^pdv, were to "marfe 
tliem ;" to administer " the first and second ad- 
monition," and tlien, " reject them." Here was a 
" rebuke before all ;" a public statement and pub- 
lic reproof which, led on to exclusion. A public 
punishment, for a public offence. 

Again : in the case of ^^ fornicators^ covetous 
members, railei'Sj drunJcards, and extortioners^^ 
the Chmxh were required openly to shun their 
" company ;" and to avoid all social interchanges 
with them. Such conduct in the Church towards 
any of her ^members, would require a full, open 
statement of the reasons on which it was based. 
But what would such statement be, short of a 
" rebuke before aU ?" 

In the case, also, of " disorderly walkers^'' the 
same avoidance of familiarity is strictly enjoined, 
together with the duty of solemn and direct " ad- 
monition." A " rebuke before all." 

All these directions, then, accompanying the 
particular but varyirig cases to which they are 
appended, so well agree in import with the rule 
under consideration; and then, this rule is so 
striking in its application to all cases of Covenant- 
breaking, that it may well be considered as the 
great general rule for the correction of pubKc 
offenjces. This rule contains all that the majority 
of public offences require for their correction. 



DISCIPLINE. 231 

That smaller portion of public offences, which are 
too great for this rule to fully punish, may be ap- 
proached by this rule ; and then finished with the 
particular directions, appended to the particular 
cases. 

But as this rule cannot be employed, if the de- 
linquent member is absent^ something like the fol- 
lowing, would, in general, be the proper course 
of procedure. The Church should cite him by 
the clerk, or, what is better, by an individual, vol- 
unteering his services, to attend the next church- 
meeting, and give satisfaction for his offence. 
The offence, if fully known, and time of meeting, 
should be distinctly stated to him. If he appear, 
the Minister, as the organ of the Church, having 
ascertained, or after ascertaining the precise 
amount of his wrong, should point it out to him, 
" before all ;" and then admonish him, according 
as age and circumstances require. If he do not 
render satisfaction, he should be requested favor- 
ably to entertain the views the Church have of his 
offence and his duty ; and to attend the next 
church meeting. If he appear and do not show 
penitence for his wrong, " the admonition" should 
be repeated ; and if its repetition is alike unavail- 
ing, he should be promptly excluded. 

And provided a public offender refuse to come 
before the Church, the work of examination and 



232 CORRECTIVE CHURCH 

admonition, should be conducted bj some mem- 
ber or members who may volunteer for the pur- 
pose ; and who may possess, perhaps, some quali- 
fication which would encourage the hope of their 
success in the case ; upon whose report, if unfa- 
vorable, exclusion should take place. 

Before leaving the subject of public offences 
we want to make two remarks. 

The first, upon public confessions. Some difi'er- 
ence of opinion seems to have obtained respecting 
the degree of publicity which it is proper to give 
to confessions. But where is there room for but 
one opinion? Do not common sense and com- 
mon justice demand that the reparation should be 
as large as the injury ? Certainly. And so it 
most evidently ought to be. First, the repentance 
should be as deep, as the wound inflicted. Then, 
the confession public^ as the fault was committed ; 
or rather public, in a sense corresponding with it? 
notoriety. All those persons who have heard of 
the offence, should hear the confession, or hear of 
it, as satisfactory. Be they one-half of the mem 
bers of the Church or all of them : be they a par* 
of the Church and congregation, or all of them 
Honest, full confessions are a salve, exceedingly 
healing to the wounds unto which they are ap- 
plied. The fact, that such confessions touch the 
spot, is an unanswerable argument in their favor. 



DISCIPLINE. 233 

Indeed, tliej more tlian satisfy even tlie world. 
The man who has the integrity, the humility, and 
the manliness, to confess his wrong ; and make full 
reparation, rises in the esteem of all, as he ought 
to do ; and becomes the more beloved for his full, 
honest-hearted confession, in spite of the sin and 
the shame that produced it. 

Example in the case of Mr. Henry Van Ant- 
werp. He was overtaken by intoxication on a 
public occasion ; but was no sooner sober, than 
he was sorry ; and no sooner had the opportunity, 
in a corresponding public manner, to confess his 
sin, than he did it. His return was voluntary, 
hearty, and more than satisfactory. He wept, and 
the assembly all wept with him. And we all 
loved him the more, for this new evidence we had 
that he was a good man, though fallible. 

If an offender shrink from confessing, so as to 

satisfy all concerned, it shows, in the general, that 

he is not right. A real penitent will be likely 

to confess too much, rather than too little. His 

eye is fixed upon the greatness of his sin ; and he 

wonders how he can satisfy the people so easy ; 

while another man wonders, why it takes so much 

to do it. And the people in their turn, wonder 

why he cannot see that a scrimped confession must 

beget a scrimped fellowship f 

Let confessions, then, be ample. Let the stand- 
20* 



234 CORRECTIVE CHURCH 

ard of tlie Churcli be high, and right. Let her 
not suffer unconfessed sin upon her members ; for 
in that case, they are dead, deforming branches, 
"without fruit, or flowers, or even foHage. It is the 
sentence of inspiration : " He that covereth his 
sins shall not prosper ; but whoso confesseth and 
forsaketh them, shall have mercy." 

Our second remark respects the adaptation of 
the rule for personal offences, in the 181:h of Mat- 
thew, for the correction of many public offences. 

We could scarcely persuade ourselves to pass 
from the consideration of public offences, without 
just hinting how admirably this rule operates in 
reclaiming those guilty of this kind of offence. 
Although the rule, as we have seen, is primarily 
applicable to cases of personal offence, yet, here 
its operation is most salutary ; and its employ- 
ment by an individual, in a case, where he has no 
peculiar personal concern, is nobly demonstrative 
of his piety, brotherly love, and abiding concern 
for the honor of God. For example, a brother, on 
a public occasion, becomes intoxicated, quarrel- 
some, and profane. The sad day past, he feels 
guilty, ashamed and distant. The news flies. 
Brother A. hears of it, and goes immediately to 
see him. He finds him alone and lonely ; and 
approaches him with usual kindness and freedom. 
The afflicting fact is all talked over, and con- 



• DISCIPLINE. 235 

fessed ; and lie leaves him witli the full under- 
standing, that he will embrace the first opportu- 
nity to confess his sin to the church and the 
world. A. is no sooner gone, than brother B., 
having heard the same painful news, calls on the 
same errand of mercy. And so with brother C. 
All three have the same errand, and the same 
motive ; but have chanced to act, without inten- 
tional concert. The brother is overcome and won 
by kindness, and faithfulness ; and saved. He 
comes before the church and conOTeg:ation on the 
Lord's day, and gives ample satisfaction ; and re- 
tires with the tender, forgiving love, and sympa- 
thy, and blessing of all. 

If, now, in the true spirit of this rule, brethren 
were thus to act, in the large majority of cases of 
public ofience, they would be as successful as 
brother A., B. and C. Wanderers would be re- 
claimed ; the Church spared vast trouble ; and the 
honor of pure and undefiled religion, secured. 
And how large the Scriptural encouragements to 
individual effort, in this quarter! "Brethren, if 
any of you do err from the truth, and one convert 
him, let him know, that he that converteth the 
sinner from the error of his way, shall save a soul 
from death, and shall hide a multitude of sins !" — 
James 5. 

But suppose brother A.'s visit were uusuccess- 



236 CORRECTIVE CHURCH 

fal ; and tliat lie despairs of success. Let him 
next, notify the erring brother of his wish and in- 
tention to call again, with ■ " one or two more" 
brethren. And let him do it ; and then if still 
unsuccessful, let him carry the case to the Church. 
Now, what could have been better, in the case, 
than this voluntary though thankless service, of 
brother A., aided by his fellow laborers; and 
guided by the ever-to-be-remembered 18tli of 
Matthew ! 



CHAPTEE VI. 



Fifth Class of Offences ; Ixsufferable. 

Offences of the fifth and last class, are insuffer- 
able ones, or such as require immediate exclusion 
for the honor of the cause. Such are cases of no- 
torious and complicated wickedness. 

Now when we take into the account the fact, 
that Christians themselves are only partly sancti- 
fied; subject to the sallies of carnal passion, the 
seductions of the world, and the temptations of 
Satan : and another fact, that some, perhaps many 
in the church, are not Christians at all, but de- 
ceived or deceivers ; and another fact, still, that 



DISCIPLINE. 23'7 

the sacred enclosure, in ttese degenerate days, is 
but feebly guarded, and tbe influx of the foolish 
with the wise, very great, we have reason to 
expect that sins of great enormity will be perpe- 
trated by church members, even high civil offen- 
ces and capital crimes. For example, perjury, 
forgery, grand larceny, absconding in debt, habit- 
ual licentiousness, murder, treason, and such like 
gross violations of moral, civil, and criminal law. 

Now the rule given by Paul for one of these 
cases, namely : notorious and aggravating licen- 
tiousness, is found in 1 Cor. 5:13; and is the 
true Tide for all of them. 

" Put away from among yourselves that wicked 
person." 

.Hear the apostle, at large, on the case and its 
treatment. '' It is reported commonly that there 
is fornication among you, and such fornication as 
is not so much as named among the Gentiles, that 
one should have his father's wife. And ye have 
not mourned that he that hath done this deed, 
might be taken away from among you. For I, as 
present in spirit, have judged already concerning 
him that hath so done this deed. In the name 
of our Lord Jesus Christ, when ye are gathered 
together, and my spirit, with the power of our 
Lord Jesus Christ, deliver such an one unto Satan, 
for the destruction of the flesh, that the spirit 



S38 


1 


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. -. T _ , . _ . _ . . ■. T - IS. 


The 


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fm^l- 


,, » 


Z.;:. 


I^ for sqgIl hi^rh oReaoeSf k. ^jt- 




'-eaumy of labor^ t^poR t^ 




rti'immaUifihefiuaz. 





^ It :. don, in all such eaefs^ 


i-i ;-: . 7, 


. : ber whidi 




--: '^JBpOr 




ffhe 




: eTenrp<»e]n s r 


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. that ai the Onndi. All, widi one 




the off(mce iusufferahU; <»e 




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Etc 


dons <^ it^noi^ or scnrcH^H 


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dd fiom the stroke of 




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don, in the case rf tibe 




r ^are seen. It was i 
f? Treie alike sain- f 






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^ too nnibi^nng, 



DISCIPLINE. 239 

genius of tlie gospel ; and especially in case of 
real penitence. They may tliink that a trans- 
gression, however atrocious, if there be penitence 
in the case, should be forgiven ; and the member 
retained in the church. 

But it should always be remembered that there 
are two interests to be regarded, in every case of 
discipline, namely : the honor of God among men, 
and the good of the offender. On the one hand^ 
those Scriptures which speak of telling offenders 
their faults in order to " gain" them ; of " exhort- 
ing" them to obedience ; of " admonishing" them ; 
of " restoring" them ; and of " delivering them 
to Satan for the destruction of the flesh, that the 
spirit might be saved in the day of the Lord Je- 
sus," clearly show, that their good is to be one 
great consideration in their treatment. On the 
other hand, those passages which speak of the 
"name of God being profaned among the hea- 
then," by his people ; of his " name being blas- 
phemed among the Gentiles through them;" of 
the necessity of " having a good report of them 
without ;" and of " letting our light so shine be- 
fore men, that they may see our good works, and 
glorify our Father which is in heaven," all show, 
with equal clearness, that regard in all our con- 
duct, in the Church and elsewhere, is to be had to 
the honor of God, among those without the Chris- 
tian community. 



240 CORRECTIVE CHURCH 

Xow, in one given case, both these interests 
may be duly reo-arded and perfectly secured by the 
discipline, penitence, forgiveness, and retention in 
the church, of an offender. A large majority of 
public offences are of this class. 

In a second case, both these interests may be 
secured by exclusion, far as they can be secured 
at all. Exclusion may alike clear the Church, 
honor God. and inflict a merited and salutary pun- 
ishment upon an offender. The case of the ill- 
famed Corinthian was of this class. 

In a third case, in which the offence is very 
gi'eat, abhorrent in its nature, and aggravating in 
its circumstances ; is generally known and deeply 
felt : an«;l in which the penitence is real to all ap- 
pearance, but of course, lacking in that practical 
evidence of its genuineness, which lies in the 
" forsaking ' and the '' fruit ;" which full repent- 
ance includes ; which time only can give, and 
which all the community seem to demand in or- 
der to satisfaction, exclusion, it appears to us, 
must take place for the honor of God, as well as 
the pood of , the offender. And, be it remembered^ 
the painful act, if penitence is not genuine, is just 
and called for in the case ; and if it be genuine, 
will not injure the offender. He will feel that 
exclusion in his case, is not vindictive, but perfect- 
ly consistent with a spirit of benevolence and 



I 



DISCIPLINE. 241 

forgiveness, as well as justice. And, so far from 
being injured by it, even in feeling, will invite it 
for tbe cause's sake. And, in bis case, will be 
seen the truth of the Scripture : ^^ Godly sorrow 
worketh repentance unto salvation." His sorrow 
will work out the practical demonstration of its 
genuineness — will work reformation, and ulti- 
mate restoration. And thus the awful extremity 
of exclusion, become the actual security of the 
two great interests in question: the honor of 
God among men, and the good of a fallen brother. 
A case of habitual licentiousness would be of this 



In a fourth case, in which the offence is of an 
high order: perjuiy, forgery, grand larceny, 
murder, or treason, and so consigning the of- 
fender to the State Prison or the gallows ; and 
in which there is every possible demonstration of 
genuine penitence^ that tears, and confessions, and 
reparation can furnish, exclusion, of course, must 
take place at once, upon the ascertainment of 
the fact. 

And, hence, the position that every offender, in 
case of real penitence for his sin, should be re- 
tained in the Churchy as well as forgiven, is as 
impracticable, in point of fact, as it is inconsistent 
with the universal sense of right. 

21 



CONCLUDING REMARKS. 



1 



1. In the light of the subject of these pages, and 
as lying at the foundation of it, we hare seen that 
the best men hi the church may err ; and that the 
worst men will err. 

Every thing in this world is stamped with im- 
perfection. Here there is no perfect honor nor 
happiness ; no perfect relations nor fi'iends ; no 
perfect Christians nor Churches. Sin with unhal- 
lowed footstep, advances along ; and intrudes it- 
self into every dear association on earth ; separa- 
ting very friends ; breaking up the peace of home ; 
and oft sundering, by its withering touch the 
hearts of Christians, though " linked together in 
many bonds." But, if there were any bounds to 
its progress, these, we should suppose, would be 
the confines of the church; if any barrier to its 
advance, tlie threshhold of God's temple ; if any 
place of its eternal exclusion, the family of Christ, 
But, even here, " offences must needs come." 

2. Each hind of offence should he leaimed and 
remembered^ in its distinctive feature and rule of 
treatment. 

T^'e have reduced all offences to five classes. 
242 



DISCIPLINE. 243 

1. Minor; the smaller offences; such as should 
be borne. The distinctive feature of this class is, 
they are infirmities^ natural or acquired. The 
rule : " We, then, that are strong, ought to bear 
the infirmities of the weak, and not to please our- 
selves." 

2. Private, or such as cannot be proved. The 
distinctive feature of this class, is, a lack of evi- 
dence. The rule : '^ Go and tell him his fault 
between thee and him alone ;" or, " Debate thy 
cause with thy neighbor himself, and discover not 
a secret to another." 

3. Personal, as when one brother injures an- 
other in his person, reputation, or property, and 
there is proof of the fact. The distinctive fea- 
ture of this class, is, personal injury and proof 
of it. 

The rule : " If thy brother shall trespass 
against thee, go and tell him his fault between 
thee and him alone; if he shall hear thee thou hast 
gained thy brother. But if he will not hear thee, 
then take with thee one or two more, that in the 
mouth of two or three witnesses, every word may 
be established. And if he shall neglect to hear 
them, tell it unto the church ; but if he neglect 
to hear the church, let him be unto thee as an 
heathen man and a publican." 

4. Public, or such as equally injure all the 



244 CORRECTIVE CHURCH 



members of tlie chm-cli, and for whicli all require 
an equal satisfaction. The distinctive feature of 
tliis class, is, equal injury of all^ and equal satis- 
faction to all, the onemhers. Tlie general rule : 
'' Til em that sin rebuke before all, that others also 
may fear.'^ 

5. Insufferable. The distinctive feature of this 
class is, such enormity of offence as requires 
prompt exclusion for the honor of the cause. The 
rule, " Put away from among yourselves that 
wicked person " 

Xow this classification of ofi'ences, with the dis- 
tinctive feature of each class ; and the rule of 
treatment in each case, should be as familiar to 
every church member, as the multiplication table 
is, to every active arithmetician. To be able to 
class ever-occurring offences ; and to select the 
rule of treatment, is a great and noble attainment. 
A good disciplinarian is a good physician. He 
can heal the difficulty. And why may not all 
become such ? 

Discipline is far less difficult of understanding, 
than we, at ffi'st, might suppose. The Saviour's 
provision for the correction of ofl'ences, has a most 
instructive simplicity. He knew that " offences 
must needs come ;" and offences, too, of various 
type ; and that they must be corrected. And 
yet, all that he himself has said, and all that his 



ire ■ 



DISCIPLINE 245 

inspired servants have said, is embraced in a few, 
brief, simple sentences. The direction has mean- 
ing enough, for the tallest intellect ; and plainness 
sufficient, for the weakest understanding. The 
essence of ail divine principles and rules of disci- 
pline, is this. Now, your brother has done wrong. 
You must not suffer the sin to pass uncorrected. 
It would injure your brother, and hurt the cause. 
You must pity him and go and see him, and show 
him his fault. And if you do not succeed in 
helping him to see, and realize, and retrace his 
wrongs ; then you must get one or two to go 
with you to see him ; and to use their influence 
with him ; and if still unsuccessful, you must 
bring his case to the Church. And if all your 
kindness and care and effort to save him prove 
nnavailing; then you must, still kindly, but sol- 
emnly, and formally, and promptly, exclude him 
from the Church. 

This, we repeat, is the essence of all divine 
principles and rules of Discipline. How plain ! 
How easy of understanding ! Why, then, are in- 
dividuals and Churches so often whelmed in deep- 
est difficulty, in correcting the wrongs of an of- 
fender ? We answer ; plainly, because simple, 
as are the principles of discipline ; easy, as is the 
classification of offences ; and plain, as are the 
methods of treatment, few have so accurate 
21* 



246 CORRECTIVE CHURCH 

knowledge of these things^ as to know what to do, 
in any given case. We fully believe that, in nine 
cases out of ten, for the want of such knowledge, 
the injured brother or Church has settled upon 
some improper course of procedure. And " Be- 
hold, how great matter a little fire kindleth 1" 
Zion's sorest troubles have arisen, from the wrong 
treatment of offences, rather than from the of- 
fences themselves, simply considered. Let, then, 
all thoroughly acquaint themselves with this sub- 
ject. Let each kind of offence be learned and re- 
membered, in its distinctive feature, and rule of 
treatment. And we add, with emphasis, let it be 
done at the right time^ when no case is on hand 
to bias the judgment, if possible. Discipline is 
generally studied, when we want the knowledge 
of it, rather than when we may want it. 

3. The importance of the strictest practical ad- 
herence to the laivs of discipline^ and the spirit of 
those laws J can scarcely he estimated. 

It is not enough, that these laws be understood ; 
they must be employed in every required jcase, 
and that in their true healing spirit. The high 
and professed object of discipline, is the purity of 
the Church. In the language of Solomon, that 
" iniquity may be purged." But mark the grand 
specific : " mercy and truth." " By mercy and 
truth, iniquity is purged." This is the celestial 



DISCIPLINE. 



247 



combination — these the two simple but sovereign 
ingredients, in the Di^ane prescription. And who- 
soever the subject may be, whether a wise man or 
a fool, learned or ignorant rich or poor, the 
prescription is the same. The provision knows 
no lurking favoritisms, no invidious partialities. 
It is "truth and mercy," for each and for all. 
" Truth" secures the certain application of the 
law^ ; " mercy," its kind and right application. 
The one consults the honor of God ; the other, 
the good of the offender. Truth, w^ithout mercy, 
would lead to an unfeeling and crushing severity ; 
mercy, without truth, to a criminal and ruinous 
laxness. They must both operate, but not apart ; 
they must both be employed, but always together. 
And the richest results will flow to the Church 
and to the world. Purity, peace, prosperity, and 
heavenly honor, will bless and adorn beloved 
Mount Zion, again, "the joy of the whole earth !" 
Her Discipline, like the skillful pruning process, 
will vastly improve the fairness and the flavor of 
her fruit as well as her general beauty, by the 
removal of what is straggling and redundant ; and 
by the rearing up of those branches, which, by 
their position and erectness, constitute the entire 
growth, extremely fine in its proportions, and at- 
tractive in its aspects. She will be seen by all, 
to be no place for the concealment of crime ; but 



248 CORRECTIVE CHURCH 



ai 



like a fountain, with its repulsive power. In un- 
believing eyes, slie will '' look forth as the morn- 
ing, fair as the moon, clear as the sun, and terri- 
ble as an army with banners." 

But results so rich and splendid, cannot exist, 
without the strictest adherence to the disciplinary 
laws of Christ's house ; and the heavenly heahng 
sphit of those laws. 

Some Churches are so lax in Discipline, so in- 
dulgent with delinquent members, and even 
flagrant transgressors, because of property, or 
standing, or connexions, as to become a very 
dunghill in society, instead of being ''the salt of 
the earth and the light of the world !" And, un- 
less a redeeming spirit is soon enkindled, and 
burns with consuminor streno;th, and visits with 
purifying influence, "Ichabod, the glory is de- 
parted," will be engraven, as with a pen of steel, 
upon the otherwise fair heritage of God ! It is a 
day, of most alarming irresioonsihility among the 
members of our churches I A day when the 
mass of professedly Christian men do too well 
niofh what is rio^ht in their own eves ! 

Now, Discipline is Zion's salvation. It is the 
Lord Jehovah's appointed instrumentality, for the 
correction of ofi"ences, and she must wield it. 
We have said it was the apphcation of right prin- 
ciples, in a right spirit, to the wrong conduct of 



DISCIPLINE. 249 

offenders. We ask, then, in conclusion : Are 
there not offenders among you ? Shall the appli- 
cation be made, then, in your church, among 
your members, in every required case ? Beloved 
brethren, it must be made ! The good of every 
delinquent, calls for it ! The health of the 
Church, requires it! The honor of God, de- 
mands it ! Preparation to meet the returning 
Master, urges it now ! It must be done ! 

" Brethren, consider what we say, and the Lord 
give you understanding and faithfulness in all 
things." 



Oct 1863 



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